T01n0012_大集法門經.g0

大正藏第 01 冊 No. 0012 大集法門經

No. 12 [No. 1(6)]

佛說大集法門經卷上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

如是我聞：

一時，世尊遊行至彼末利城中，與苾芻眾，而共集會。時，彼城中，有一凈信優婆塞，亦名末利，于其城內，新造一舍，種種嚴飾，清凈寬廣，是舍先未曾有，沙門婆羅門等，安止其中。時，末利優婆塞，聞佛世尊與苾芻眾遊行至此，心生歡喜，即詣佛所。到已頭面禮世尊足，禮已合掌，退住一面，白佛言：「世尊！我是優婆塞，名曰末利，我於世尊，心生凈信。我此城中，新造一舍，清凈寬廣，是舍先未曾有，沙門婆羅門等，安止其中。我今請佛及苾芻眾於我舍住，愿佛世尊，悲愍我故，受我所請。」

爾時，世尊默然而受。時，末利優婆塞，知佛默然受所請已，即時頭面禮世尊足，右繞三匝，出離佛會。還彼舍中，重複嚴飾，遍諸舍宇，悉以香水，散灑其地，內外一切，普令清凈。時，末利優婆塞，如是嚴凈所造舍已，還詣佛所，到已重複禮世尊足，前白佛言：「世尊！先所造舍，悉以香水，散灑其地，內外清凈。愿佛世尊及苾芻眾，往彼舍住，今正是時。」

爾時，世尊與大苾芻眾等，恭敬圍繞，往彼末利優婆塞所造新舍。到彼舍已，佛先洗足，乃入其舍，入已周匝，普遍觀察，佛即于舍中間，安詳而坐。諸苾芻眾，亦各洗足，次第而入，禮佛足已，于佛後面，次第而坐。末利優婆塞，后入其舍，禮世尊足，合掌恭敬，普遍頂禮諸苾芻眾乃于佛前，一面而坐。爾時，世尊，種種慰諭彼末利優婆塞已，即為如應宣說法要，示教利喜。時，末利優婆塞，聞法歡喜，心生凈信。如是，世尊為彼優婆塞，如應說法，示教利喜，而過多夜，佛即告言：「末利！過是夜已，當自知時。」

是時，末利優婆塞，聞佛言已，即從座起，禮世尊足，合掌恭敬，普遍頂禮諸苾芻眾，繞佛三匝，出離佛會。

爾時，世尊見彼末利優婆塞離會未久，即告尊者舍利子言：「我此聲聞苾芻，已離睡眠，皆是離塵清凈大眾。若諸苾芻樂說法者，即當隨應而自宣說，隨所利益，不應止息。」時尊者舍利子，受教而住。

爾時，世尊即以僧伽梨衣等為四褺，處師子床，右脅著地吉祥安隱，累足而臥。佛臥未久，爾時異處，有外道尼乾陀惹提子等，于聲聞苾芻，而生輕謗，欲作破壞，欲興斗諍，出非法語，種種毀呰，作如是言：「我所知法，彼聲聞人，不能了知，彼所有法，我如實知，邪行是汝，正行是我，有利益是我，無利益是汝，汝所說法，前言縱是，後言即非，後言或是，前言還非，而不能作大師子吼說法利益。」時，尼乾陀惹提子等，欲興廣大斗諍因緣，發如是等毀呰語時，各各相視，面目慘惡。復作是言：「諸聲聞苾芻色相威儀，而不寂靜，不能離貪，未得解脫，不能見法，不能善知彼出離道，不能證彼所向聖果，彼所習法，非正等正覺所說。」發如是等毀呰語言興斗諍事。

爾時，尊者舍利子，知是事已，即自思念：「如來大師，宴臥未久，不應以是因緣而白世尊

現代漢語譯本：

這是我聽到的：

一時，世尊來到末利城中，與眾比丘一同居住。當時，城中有一位名叫末利的虔誠信徒，他在這城裡新建了一座房屋，裝飾華麗，清凈寬敞，是以前從未有過的。沙門、婆羅門等都住在這裡。這時，末利居士聽說佛陀世尊與眾比丘來到這裡，心中非常歡喜，就去拜見佛陀。到了之後，他頂禮佛足，然後合掌，退到一旁，對佛說：『世尊！我是居士末利，我對世尊心生凈信。我在這城裡新建了一座房屋，清凈寬敞，是以前從未有過的，沙門、婆羅門等都住在這裡。我現在懇請佛陀和眾比丘到我的房屋居住，希望佛陀慈悲，接受我的邀請。』

當時，世尊默然接受了邀請。末利居士知道佛陀默許了他的請求，就頂禮佛足，右繞三圈，離開了佛陀的集會。他回到自己的房屋，重新裝飾，在房屋的各個角落都灑上香水，使內外都清凈。末利居士這樣裝飾好房屋后，又去拜見佛陀，頂禮佛足，對佛說：『世尊！我先前建造的房屋，已經灑上香水，內外都清凈了。希望佛陀和眾比丘到我的房屋居住，現在正是時候。』

這時，世尊與大比丘眾等，恭敬地被圍繞著，前往末利居士新建的房屋。到了房屋后，佛陀先洗了腳，然後進入房屋，進入后環顧四周，在房屋中間安詳地坐下。眾比丘也各自洗腳，依次進入，頂禮佛足后，在佛陀後面依次坐下。末利居士最後進入房屋，頂禮佛足，合掌恭敬，向眾比丘普遍頂禮，然後在佛陀面前坐在一旁。這時，世尊對末利居士進行了各種慰問，然後為他宣講佛法，開示教誨，使他歡喜。末利居士聽了佛法，心生凈信。就這樣，世尊為這位居士說法，開示教誨，使他歡喜，直到深夜。佛陀就說：『末利！過了今晚，你自己知道時間。』

這時，末利居士聽了佛陀的話，就從座位上站起來，頂禮佛足，合掌恭敬，向眾比丘普遍頂禮，繞佛三圈，離開了佛陀的集會。

這時，世尊見末利居士離開不久，就對尊者舍利弗說：『我的這些聲聞比丘，已經離開了睡眠，都是遠離塵垢的清凈大眾。如果比丘們喜歡說法，就應當隨順因緣自己宣說，隨所利益，不應停止。』這時，尊者舍利弗接受了教誨。

這時，世尊將僧伽梨衣等疊成四層，躺在獅子床上，右脅著地，吉祥安穩地雙腿交疊而臥。佛陀剛躺下不久，這時，其他地方的外道尼乾陀惹提子等人，對聲聞比丘產生了輕視和誹謗，想要破壞他們，想要引起爭鬥，說出不符合佛法的話，各種譭謗，說：『我所知道的法，那些聲聞人不能瞭解，他們所有的法，我如實知道，邪行是你們，正行是我，有利益的是我，沒有利益的是你們，你們所說的法，前面說的是，後面就不是，後面說的是，前面就不是，不能像大師子吼一樣說法利益。』這時，尼乾陀惹提子等人，想要引起大的爭鬥，發出這樣的譭謗之語時，他們互相看著，面目猙獰。又說：『那些聲聞比丘的色相威儀，不寂靜，不能離開貪慾，沒有得到解脫，不能見到法，不能善知出離之道，不能證得他們所向往的聖果，他們所修習的法，不是正等正覺所說的。』發出這樣的譭謗之語，引起爭鬥。

這時，尊者舍利弗知道這件事後，就自己思量：『如來大師，剛躺下不久，不應該因為這件事去稟告世尊。』

English version:

Thus have I heard:

At one time, the World Honored One arrived in the city of Malī, and resided there with a gathering of monks. At that time, in that city, there was a devout lay follower named Malī, who had newly built a house within the city. It was adorned in various ways, clean and spacious, unlike any house that had existed before. Sramanas, Brahmins, and others would stay there. Then, the lay follower Malī heard that the World Honored Buddha had arrived there with a gathering of monks, and he was filled with joy. He went to where the Buddha was, bowed his head to the Buddha's feet, and then, with palms joined, stepped aside and said to the Buddha, 'World Honored One! I am the lay follower named Malī, and I have developed pure faith in the World Honored One. I have newly built a house in this city, clean and spacious, unlike any house that has existed before. Sramanas, Brahmins, and others stay there. Now, I invite the Buddha and the gathering of monks to stay in my house. May the World Honored One, out of compassion for me, accept my invitation.'

At that time, the World Honored One silently accepted. The lay follower Malī, knowing that the Buddha had accepted his invitation, bowed his head to the Buddha's feet, circumambulated him three times, and left the Buddha's assembly. He returned to his house, redecorated it, and sprinkled fragrant water throughout the house, making both the inside and outside clean. After Malī had thus cleaned and adorned his house, he returned to where the Buddha was, bowed his head to the Buddha's feet again, and said to the Buddha, 'World Honored One! The house I built earlier has been sprinkled with fragrant water, and both the inside and outside are clean. May the World Honored One and the gathering of monks come to stay in my house. Now is the right time.'

At that time, the World Honored One, surrounded by a great gathering of monks, respectfully went to the new house built by the lay follower Malī. Upon arriving at the house, the Buddha first washed his feet, then entered the house. After entering, he looked around and sat down peacefully in the middle of the house. The monks also washed their feet, entered in order, bowed to the Buddha's feet, and sat down in order behind the Buddha. The lay follower Malī entered the house last, bowed to the Buddha's feet, joined his palms in respect, bowed to all the monks, and then sat down to one side in front of the Buddha. At that time, the World Honored One comforted the lay follower Malī in various ways, and then preached the Dharma to him, instructing and delighting him. The lay follower Malī, hearing the Dharma, developed pure faith. Thus, the World Honored One preached the Dharma to the lay follower, instructing and delighting him, until late into the night. The Buddha then said, 'Malī! After this night, you will know the time yourself.'

At that time, the lay follower Malī, hearing the Buddha's words, rose from his seat, bowed to the Buddha's feet, joined his palms in respect, bowed to all the monks, circumambulated the Buddha three times, and left the Buddha's assembly.

At that time, the World Honored One, seeing that the lay follower Malī had left not long ago, said to the Venerable Sariputra, 'These monks of mine, who are disciples, have already left sleep, and are all a pure assembly free from defilement. If the monks wish to preach the Dharma, they should do so according to the circumstances, for the benefit of others, and should not stop.' At that time, the Venerable Sariputra accepted the teaching.

At that time, the World Honored One folded his sanghati robe into four layers, lay down on the lion's bed, resting on his right side, in a peaceful and auspicious manner, with his legs crossed. Not long after the Buddha lay down, at that time, in another place, the non-Buddhist Nigranthas and others, developed contempt and slander towards the monks, wanting to disrupt them, wanting to cause conflict, speaking words that were not in accordance with the Dharma, and slandering in various ways, saying, 'The Dharma that I know, those disciples cannot understand. The Dharma that they have, I know truly. Wrong practice is yours, right practice is mine. Benefit is mine, no benefit is yours. The Dharma that you preach, if the first part is correct, the latter part is not, if the latter part is correct, the first part is not. They cannot preach the Dharma for the benefit of others like a great lion's roar.' At that time, the Nigranthas and others, wanting to cause great conflict, when they uttered such slanderous words, they looked at each other with grim faces. They also said, 'The appearance and demeanor of those monks are not peaceful, they cannot leave greed, they have not attained liberation, they cannot see the Dharma, they cannot know the path of liberation, they cannot attain the holy fruit they seek. The Dharma they practice is not what the Fully Enlightened One has spoken.' They uttered such slanderous words, causing conflict.

At that time, the Venerable Sariputra, knowing this matter, thought to himself, 'The Tathagata, the great master, has just laid down, it is not appropriate to report this matter to the World Honored One.'

。」作是念已，告諸苾芻言：「汝等當知，異處有諸外道尼乾陀惹提子等，于聲聞苾芻，而生輕謗，欲作破壞，欲興斗諍，出非法語，種種毀呰，彼作是言：『我所知法，諸聲聞人，不能了知，彼所有法，我如實知，邪行是汝，正行是我，有利益是我，無利益是汝，汝所說法，前言縱是，後言即非，後言或是，前言還非，而不能作大師子吼說法利益。』諸苾芻！彼尼乾陀惹提子等，欲興廣大斗諍因緣，發如是等毀呰語時，各各相視，面目慘惡，復作是言：『諸聲聞苾芻，色相威儀，而不寂靜，不能離貪，未得解脫，不能見法，不能善知彼出離道，不能證彼所向聖果，彼所習法，非正等正覺所說。』發如是等毀呰語言，興斗諍事。諸苾芻！汝今當知，我等諸聲聞大眾，皆是離塵清凈心者，現證諸法，善能了知諸出離道，各各已得所證聖果。我等聲聞，所修習法，一一皆是如來大師、應供、正等正覺，親所宣說，一一真實而無虛妄。諸苾芻！當知佛所宣說，謂契經、祇夜、記別、伽陀、本事、本生、緣起、方廣、希法，如是等法，佛悲愍心，廣為眾生，如理宣說而令眾生，如說修習，行諸梵行，利益安樂天人世間。

「複次，諸苾芻！當知一法，是佛所說。謂一切眾生，皆依食住，此為一法。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生，如說修習，行諸梵行，利益安樂天人世間。

「複次，二法是佛所說。謂一名二色。如是等法，佛悲愍心，廣為眾生如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

「複次，三業是佛所說。謂一者身業，二者語業，三者意業。即此三業，復有二種，一善，二不善。何等為善？謂身業善行、語業善行、意業善行。何名不善？謂身業不善行、語業不善行、意業不善行。

「複次，三不善思惟，是佛所說。謂欲思惟、瞋思惟、害思惟。

「複次，三善思惟，是佛所說。謂離欲思惟、無瞋思惟、不害思惟。

「複次，三不善根，是佛所說。謂貪不善根、瞋不善根、癡不善根。

「複次，三善根，是佛所說。謂無貪善根、無瞋善根、無癡善根。

「複次，三漏，是佛所說。謂欲漏、有漏、無明漏。

「複次，三求，是佛所說。謂欲求、有求、梵行求。

「複次，三愛，是佛所說。謂欲愛、色愛、無色愛。

「複次，三界，是佛所說。謂欲界、色界、無色界。

「複次，三不善界，是佛所說。謂染欲界、瞋恚界、損害界。

「複次，三善界，是佛所說。謂無慾界、無瞋界、不害界。

「複次，三有，是佛所說。謂欲有、色有、無色有。

「複次，三聚，是佛所說。謂邪定聚、正定聚、不定聚。

「複次，三受，是佛所說。謂樂受、苦受、非苦樂受。

「複次，三苦，是佛所說。謂輪迴苦、苦苦、壞苦。

「複次，三種欲生，是佛所說。謂現處欲欲生、化樂欲欲生、他化自在欲欲生。

「複次，三種樂生，是佛所說。謂有眾生生，生已受樂，如人中一類，是名第一樂生；復有眾生，長受喜樂，此樂廣大，適悅慶快，如光音天，是名第二樂生；復有眾生，乃至盡壽受快樂足，如遍凈天，是名第三樂生。

「複次，三種福事成就慧行，是佛所說。謂佈施莊嚴成就慧行，持戒莊嚴成就慧行，禪定莊嚴成就慧行

『想到這裡，佛陀告訴眾比丘：『你們應當知道，在其他地方，有一些外道尼乾陀惹提子等人，對聲聞比丘產生輕視和誹謗，想要破壞僧團，挑起爭鬥，說出不符合佛法的話，進行各種詆譭。他們這樣說：『我所知道的法，那些聲聞弟子不能理解。他們所擁有的法，我卻如實地知道。你們是邪行，我是正行；利益在我，無益在你們。你們所說的法，前面說的對，後面說的就不對；後面說的對，前面說的又不對。』他們不能像獅子吼那樣說法，利益眾生。』比丘們！那些尼乾陀惹提子等人，想要引發大規模的爭鬥，說出這些詆譭的話時，他們互相看著，面色陰沉，又說：『那些聲聞比丘，外表和威儀都不平靜，不能遠離貪慾，沒有得到解脫，不能見到真理，不能善知解脫之道，不能證得他們所追求的聖果。他們所修習的法，不是正等正覺所說的。』他們說出這些詆譭的話，挑起爭鬥。比丘們！你們現在應當知道，我們這些聲聞大眾，都是遠離塵垢、內心清凈的人，親身證悟了諸法，善於瞭解各種解脫之道，各自都已證得所追求的聖果。我們聲聞所修習的法，每一條都是如來大師、應供、正等正覺親自宣說的，每一條都是真實不虛的。比丘們！應當知道佛所宣說的法，包括契經、祇夜、記別、伽陀、本事、本生、緣起、方廣、希法等，這些法都是佛以慈悲心，爲了廣大利益眾生，如理宣說，讓眾生按照所說的去修行，行持清凈的梵行，利益安樂天人世間。 『再者，比丘們！應當知道，佛所說的一個法，就是一切眾生都依靠食物而生存，這是第一個法。像這樣的法，佛以慈悲心，爲了廣大利益眾生，如理宣說，讓眾生按照所說的去修行，行持清凈的梵行，利益安樂天人世間。 『再者，佛所說的二法，就是名和色。像這樣的法，佛以慈悲心，爲了廣大利益眾生，如理宣說，讓眾生按照所說的去修行，行持清凈的梵行，利益安樂天人世間。 『再者，佛所說的三業，就是身業、語業和意業。這三業又分為兩種，善和不善。什麼是善？就是身業的善行、語業的善行和意業的善行。什麼是不善？就是身業的不善行、語業的不善行和意業的不善行。 『再者，佛所說的三種不善思惟，就是欲思惟、瞋思惟和害思惟。 『再者，佛所說的三種善思惟，就是離欲思惟、無瞋思惟和不害思惟。 『再者，佛所說的三種不善根，就是貪不善根、瞋不善根和癡不善根。 『再者，佛所說的三種善根，就是無貪善根、無瞋善根和無癡善根。 『再者，佛所說的三漏，就是欲漏、有漏和無明漏。 『再者，佛所說的三求，就是欲求、有求和梵行求。 『再者，佛所說的三愛，就是欲愛、色愛和無色愛。 『再者，佛所說的三界，就是欲界、色界和無色界。 『再者，佛所說的三不善界，就是染欲界、瞋恚界和損害界。 『再者，佛所說的三善界，就是無慾界、無瞋界和不害界。 『再者，佛所說的三有，就是欲有、色有和無色有。 『再者，佛所說的三聚，就是邪定聚、正定聚和不定聚。 『再者，佛所說的三受，就是樂受、苦受和非苦樂受。 『再者，佛所說的三苦，就是輪迴苦、苦苦和壞苦。 『再者，佛所說的三種欲生，就是現處欲欲生、化樂欲欲生和他化自在欲欲生。 『再者，佛所說的三種樂生，就是有些眾生出生后就享受快樂，如人中的一類，這是第一種樂生；有些眾生長期享受喜樂，這種快樂廣大、舒適、歡快，如光音天，這是第二種樂生；有些眾生乃至壽命終結都享受快樂，如遍凈天，這是第三種樂生。 『再者，佛所說的三種福事成就慧行，就是佈施莊嚴成就慧行、持戒莊嚴成就慧行和禪定莊嚴成就慧行。

'Having thought thus, the Buddha addressed the monks, saying: 'You should know that in other places, there are some non-Buddhist ascetics, the Nirgranthas, who despise and slander the monastic disciples, seeking to disrupt the Sangha, incite conflict, utter words contrary to the Dharma, and engage in various forms of denigration. They say: 'The Dharma that I know, those monastic disciples cannot understand. The Dharma they possess, I truly know. You are practicing wrongly, I am practicing rightly; benefit is with me, no benefit is with you. The Dharma you speak, if the beginning is correct, the end is incorrect; if the end is correct, the beginning is incorrect.' They cannot roar like a lion in their teaching, benefiting beings.' Monks! Those Nirgranthas, seeking to incite large-scale conflict, when uttering such slanderous words, look at each other with grim faces and say: 'Those monastic disciples, their appearance and demeanor are not peaceful, they cannot abandon greed, they have not attained liberation, they cannot see the truth, they do not know the path to liberation, they cannot realize the holy fruits they seek. The Dharma they practice is not what the Fully Enlightened One has taught.' They utter these slanderous words, inciting conflict. Monks! You should now know that we, the monastic assembly, are all those who have purified their minds, free from defilements, who have directly realized the Dharma, who are skilled in understanding the various paths to liberation, and who have each attained the holy fruits they seek. The Dharma that we monastic disciples practice, each and every one, is what the Tathagata, the Master, the Worthy One, the Fully Enlightened One, has personally proclaimed, each and every one is true and without falsehood. Monks! You should know that the Dharma proclaimed by the Buddha includes the Sutras, Geyas, Vyakaranas, Gathas, Itivrittakas, Jatakas, Nidanas, Vaipulyas, and Adbhuta-dharmas. These Dharmas are proclaimed by the Buddha with compassion, for the benefit of all beings, in accordance with the truth, so that beings may practice as taught, engage in the pure Brahmacarya, and bring benefit and happiness to the world of gods and humans.' 'Furthermore, monks! You should know that one Dharma taught by the Buddha is that all beings depend on food for sustenance. This is the first Dharma. Such Dharmas, the Buddha, with compassion, for the benefit of all beings, proclaims in accordance with the truth, so that beings may practice as taught, engage in the pure Brahmacarya, and bring benefit and happiness to the world of gods and humans.' 'Furthermore, the two Dharmas taught by the Buddha are name and form. Such Dharmas, the Buddha, with compassion, for the benefit of all beings, proclaims in accordance with the truth, so that beings may practice as taught, engage in the pure Brahmacarya, and bring benefit and happiness to the world of gods and humans.' 'Furthermore, the three karmas taught by the Buddha are bodily karma, verbal karma, and mental karma. These three karmas are further divided into two types: good and bad. What is good? It is good bodily action, good verbal action, and good mental action. What is bad? It is bad bodily action, bad verbal action, and bad mental action.' 'Furthermore, the three unwholesome thoughts taught by the Buddha are thoughts of desire, thoughts of anger, and thoughts of harm.' 'Furthermore, the three wholesome thoughts taught by the Buddha are thoughts of non-desire, thoughts of non-anger, and thoughts of non-harm.' 'Furthermore, the three unwholesome roots taught by the Buddha are the unwholesome root of greed, the unwholesome root of anger, and the unwholesome root of delusion.' 'Furthermore, the three wholesome roots taught by the Buddha are the wholesome root of non-greed, the wholesome root of non-anger, and the wholesome root of non-delusion.' 'Furthermore, the three outflows taught by the Buddha are the outflow of desire, the outflow of becoming, and the outflow of ignorance.' 'Furthermore, the three seekings taught by the Buddha are the seeking of desire, the seeking of becoming, and the seeking of the holy life.' 'Furthermore, the three cravings taught by the Buddha are the craving for desire, the craving for form, and the craving for formlessness.' 'Furthermore, the three realms taught by the Buddha are the desire realm, the form realm, and the formless realm.' 'Furthermore, the three unwholesome realms taught by the Buddha are the realm of defiled desire, the realm of anger, and the realm of harm.' 'Furthermore, the three wholesome realms taught by the Buddha are the realm of non-desire, the realm of non-anger, and the realm of non-harm.' 'Furthermore, the three existences taught by the Buddha are the existence of desire, the existence of form, and the existence of formlessness.' 'Furthermore, the three groups taught by the Buddha are the group of wrong destiny, the group of right destiny, and the group of undetermined destiny.' 'Furthermore, the three feelings taught by the Buddha are pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.' 'Furthermore, the three sufferings taught by the Buddha are the suffering of transmigration, the suffering of suffering, and the suffering of change.' 'Furthermore, the three kinds of desire-born beings taught by the Buddha are those who are born in the present realm of desire, those who are born in the realm of pleasure-creation, and those who are born in the realm of others' control over pleasure.' 'Furthermore, the three kinds of pleasure-born beings taught by the Buddha are: some beings are born and experience pleasure, like a certain type of human, this is the first kind of pleasure-born being; some beings experience joy for a long time, this joy is vast, comfortable, and delightful, like the gods of the Abhasvara heaven, this is the second kind of pleasure-born being; some beings experience pleasure until the end of their lives, like the gods of the Subhakrtsna heaven, this is the third kind of pleasure-born being.' 'Furthermore, the three meritorious practices that accomplish wisdom taught by the Buddha are the practice of giving that accomplishes wisdom, the practice of morality that accomplishes wisdom, and the practice of meditation that accomplishes wisdom.'



「複次，三三摩地，是佛所說。謂有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地。復有三三摩地，是佛所說。謂空解脫三摩地、無愿解脫三摩地，無相解脫三摩地。

「複次，三住，是佛所說。謂天住、梵住、聖住。

「複次，三根，是佛所說。謂未知當知根、已知根、具知根。

「複次，三增上，是佛所說。謂世增上、法增上、我增上。

「複次，三佛，是佛所說。謂過去諸佛、未來諸佛、現在諸佛。

「複次，三言說事，是佛所說。謂過去言說事、未來言說事、現在言說事。

「複次，三眼，是佛所說。謂肉眼、天眼、慧眼。

「複次，三明，是佛所說。謂宿命智明、眾生生滅智明、漏盡智明。

「複次，三通，是佛所說。謂神境通、說法通、教誡通。

「複次，三不凈，是佛所說。謂身不凈，語不凈，心不凈。

「複次，三凈，是佛所說。謂身凈、語凈、心凈。

「複次，三學，是佛所說。謂戒學、定學、慧學。

「複次，三品，是佛所說。謂戒品、定品、慧品。

「複次，三火，是佛所說。謂貪火、瞋火、癡火。

「複次，三分位，是佛所說。謂生分位、成分位、法分位。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

「複次，四念處觀，是佛所說。謂觀身不凈，無生起想，調伏無明，離煩惱受；觀受是苦、觀心生滅、善觀諸法，亦復如是。

「複次，四正斷，是佛所說。謂已生諸不善法，發勤精進，攝心志念，皆悉斷除；未生諸不善法，發勤精進，攝心志念，防令不起；未生諸善法，發勤精進，攝心志念，而令生起；已生諸善法，發勤精進，攝心志念，而令一切增長圓滿。此名四正斷。

「複次，四神足，是佛所說。謂欲三摩地斷行具足神足；精進三摩地斷行具足神足；心三摩地斷行具足神足；慧三摩地斷行具足神足。

「複次，四禪定，是佛所說。謂若苾芻，已能離諸欲不善法，有尋有伺，此名第一離生喜樂定；若復苾芻，止息尋伺，內心清凈，安住一想，無尋無伺，此名第二定生喜樂定；若復苾芻，不貪于喜，住于舍行，身得輕安妙樂，此名第三離喜妙樂定；若復苾芻，斷除樂想，亦無苦想，無悅意，無惱意，無苦無樂，此名第四舍念清凈定。如是等名為四禪定。

「複次，四無量，是佛所說。謂若苾芻，發起慈心，先於東方行慈，南、西北方，四維上下，亦然行慈。而彼慈心，於一切處、一切世界、一切種類廣大無量而無邊際，亦無分限。此名慈無量。悲、喜、舍三，亦復如是。此等名為四無量。

「複次，四無色定，是佛所說。謂若苾芻，離一切色，無對無礙，而無作意，觀無邊空，此觀行相，名空無邊處定；復離空處，而非所觀，但觀無邊識，此觀行相，名識無邊處定；復離識處，而非所觀，但觀一切，皆無所有，此觀行相，名無所有處定；復離無所有處行相，名為非想非非想處定。如是名為四無色定。

「複次，四智，是佛所說。謂法智、無生智、等智、他心智。

「複次，四安住，是佛所說。謂一切行安住、舍行安住、寂靜行安住、慧行安住。

「複次，四聖諦，是佛所說。謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅往向聖諦。

「複次，四種佈施清凈，是佛所說。謂有佈施，施者清凈，非受者；或有佈施，受者清凈，非施者；或有佈施，亦非施者、亦非受者，謂所施清凈；或有佈施，施者受者二俱清凈。

「複次，四生，是佛所說。謂胎生、卵生、濕生、化生。

「複次，四種母胎事，是佛所說

現代漢語譯本 『再者，佛陀所說的三三摩地，是指有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地。還有佛陀所說的三種三摩地，是指空解脫三摩地、無愿解脫三摩地、無相解脫三摩地。 『再者，佛陀所說的三住，是指天住、梵住、聖住。 『再者，佛陀所說的三根，是指未知當知根、已知根、具知根。 『再者，佛陀所說的三增上，是指世增上、法增上、我增上。 『再者，佛陀所說的三佛，是指過去諸佛、未來諸佛、現在諸佛。 『再者，佛陀所說的三言說事，是指過去言說事、未來言說事、現在言說事。 『再者，佛陀所說的三眼，是指肉眼、天眼、慧眼。 『再者，佛陀所說的三明，是指宿命智明、眾生生滅智明、漏盡智明。 『再者，佛陀所說的三通，是指神境通、說法通、教誡通。 『再者，佛陀所說的三不凈，是指身不凈、語不凈、心不凈。 『再者，佛陀所說的三凈，是指身凈、語凈、心凈。 『再者，佛陀所說的三學，是指戒學、定學、慧學。 『再者，佛陀所說的三品，是指戒品、定品、慧品。 『再者，佛陀所說的三火，是指貪火、瞋火、癡火。 『再者，佛陀所說的三分位，是指生分位、成分位、法分位。這些法，佛陀以悲憫之心，廣為眾生如理宣說，使眾生如所說修習，行諸梵行，利益安樂天人世間。 『再者，佛陀所說的四念處觀，是指觀身不凈，不起生起之想，調伏無明，遠離煩惱感受；觀受是苦、觀心生滅、善觀諸法，也是如此。 『再者，佛陀所說的四正斷，是指對於已生的不善法，發勤精進，攝心志念，全部斷除；對於未生的不善法，發勤精進，攝心志念，防止其生起；對於未生的善法，發勤精進，攝心志念，使其生起；對於已生的善法，發勤精進，攝心志念，使其一切增長圓滿。這稱為四正斷。 『再者，佛陀所說的四神足，是指欲三摩地斷行具足神足；精進三摩地斷行具足神足；心三摩地斷行具足神足；慧三摩地斷行具足神足。 『再者，佛陀所說的四禪定，是指如果比丘，已能遠離諸欲不善法，有尋有伺，這稱為第一離生喜樂定；如果比丘，止息尋伺，內心清凈，安住一想，無尋無伺，這稱為第二定生喜樂定；如果比丘，不貪于喜，安住于舍行，身得輕安妙樂，這稱為第三離喜妙樂定；如果比丘，斷除樂想，也沒有苦想，沒有悅意，沒有惱意，無苦無樂，這稱為第四舍念清凈定。這些稱為四禪定。 『再者，佛陀所說的四無量，是指如果比丘，發起慈心，先於東方行慈，南、西北方，四維上下，也這樣行慈。而他的慈心，於一切處、一切世界、一切種類廣大無量而無邊際，也沒有分限。這稱為慈無量。悲、喜、舍三，也是如此。這些稱為四無量。 『再者，佛陀所說的四無色定，是指如果比丘，遠離一切色，無對無礙，而無作意，觀無邊空，這種觀行相，稱為空無邊處定；再遠離空處，而非所觀，只觀無邊識，這種觀行相，稱為識無邊處定；再遠離識處，而非所觀，只觀一切，皆無所有，這種觀行相，稱為無所有處定；再遠離無所有處行相，稱為非想非非想處定。這些稱為四無色定。 『再者，佛陀所說的四智，是指法智、無生智、等智、他心智。 『再者，佛陀所說的四安住，是指一切行安住、舍行安住、寂靜行安住、慧行安住。 『再者，佛陀所說的四聖諦，是指苦聖諦、苦集聖諦、苦滅聖諦、苦滅往向聖諦。 『再者，佛陀所說的四種佈施清凈，是指有的佈施，施者清凈，而非受者；有的佈施，受者清凈，而非施者；有的佈施，施者和受者都不清凈，是指所施之物清凈；有的佈施，施者和受者都清凈。 『再者，佛陀所說的四生，是指胎生、卵生、濕生、化生。 『再者，佛陀所說的四種母胎事，是指...

English version 'Furthermore, the three samadhis, as taught by the Buddha, are the samadhi with initial and sustained thought, the samadhi with sustained thought only, and the samadhi without initial or sustained thought. There are also three samadhis taught by the Buddha: the samadhi of emptiness liberation, the samadhi of wishlessness liberation, and the samadhi of signlessness liberation.' 'Furthermore, the three abodes, as taught by the Buddha, are the heavenly abode, the Brahma abode, and the noble abode.' 'Furthermore, the three roots, as taught by the Buddha, are the root of 'not yet knowing what is to be known,' the root of 'knowing,' and the root of 'having fully known.' 'Furthermore, the three supremacies, as taught by the Buddha, are worldly supremacy, dharma supremacy, and self supremacy.' 'Furthermore, the three Buddhas, as taught by the Buddha, are the past Buddhas, the future Buddhas, and the present Buddhas.' 'Furthermore, the three matters of speech, as taught by the Buddha, are past matters of speech, future matters of speech, and present matters of speech.' 'Furthermore, the three eyes, as taught by the Buddha, are the physical eye, the divine eye, and the wisdom eye.' 'Furthermore, the three knowledges, as taught by the Buddha, are the knowledge of past lives, the knowledge of the arising and passing away of beings, and the knowledge of the extinction of defilements.' 'Furthermore, the three kinds of penetration, as taught by the Buddha, are the penetration of magical powers, the penetration of teaching the Dharma, and the penetration of giving instructions.' 'Furthermore, the three impurities, as taught by the Buddha, are the impurity of body, the impurity of speech, and the impurity of mind.' 'Furthermore, the three purities, as taught by the Buddha, are the purity of body, the purity of speech, and the purity of mind.' 'Furthermore, the three trainings, as taught by the Buddha, are the training in morality, the training in concentration, and the training in wisdom.' 'Furthermore, the three categories, as taught by the Buddha, are the category of morality, the category of concentration, and the category of wisdom.' 'Furthermore, the three fires, as taught by the Buddha, are the fire of greed, the fire of hatred, and the fire of delusion.' 'Furthermore, the three stages, as taught by the Buddha, are the stage of birth, the stage of existence, and the stage of dharma. These and other teachings, the Buddha, with a compassionate heart, widely proclaimed to beings according to the truth, so that beings, as taught, would practice, engage in the holy life, and benefit and bring happiness to the world of gods and humans.' 'Furthermore, the four foundations of mindfulness, as taught by the Buddha, are contemplating the impurity of the body, without the thought of arising, subduing ignorance, and being free from afflicted feelings; contemplating feelings as suffering, contemplating the arising and passing away of the mind, and contemplating all dharmas well, are also like this.' 'Furthermore, the four right exertions, as taught by the Buddha, are: for unwholesome states that have already arisen, one generates effort, diligence, and mindfulness to abandon them; for unwholesome states that have not yet arisen, one generates effort, diligence, and mindfulness to prevent them from arising; for wholesome states that have not yet arisen, one generates effort, diligence, and mindfulness to bring them into being; for wholesome states that have already arisen, one generates effort, diligence, and mindfulness to make them grow and become complete. These are called the four right exertions.' 'Furthermore, the four bases of spiritual power, as taught by the Buddha, are the base of spiritual power of the samadhi of desire with the accomplishment of the path; the base of spiritual power of the samadhi of effort with the accomplishment of the path; the base of spiritual power of the samadhi of mind with the accomplishment of the path; and the base of spiritual power of the samadhi of wisdom with the accomplishment of the path.' 'Furthermore, the four dhyanas, as taught by the Buddha, are: if a bhikkhu, having abandoned desires and unwholesome states, with initial and sustained thought, this is called the first dhyana of joy and pleasure born of detachment; if a bhikkhu, having ceased initial and sustained thought, with inner clarity, abiding in one-pointedness, without initial or sustained thought, this is called the second dhyana of joy and pleasure born of concentration; if a bhikkhu, not being greedy for joy, abiding in equanimity, with bodily ease and bliss, this is called the third dhyana of bliss and pleasure free from joy; if a bhikkhu, having abandoned the thought of pleasure, and also without the thought of pain, without pleasantness, without unpleasantness, without pain or pleasure, this is called the fourth dhyana of purity of equanimity and mindfulness. These are called the four dhyanas.' 'Furthermore, the four immeasurables, as taught by the Buddha, are: if a bhikkhu, generating loving-kindness, first practices loving-kindness in the east, and also practices loving-kindness in the south, west, north, the four intermediate directions, above and below. And that loving-kindness, in all places, all worlds, all kinds, is vast, immeasurable, and without limit, and without boundary. This is called immeasurable loving-kindness. Compassion, joy, and equanimity are also like this. These are called the four immeasurables.' 'Furthermore, the four formless attainments, as taught by the Buddha, are: if a bhikkhu, having abandoned all form, without opposition or obstruction, and without intention, contemplates infinite space, this contemplation is called the attainment of the sphere of infinite space; having abandoned the sphere of space, and not contemplating it, but contemplating infinite consciousness, this contemplation is called the attainment of the sphere of infinite consciousness; having abandoned the sphere of consciousness, and not contemplating it, but contemplating that all is nothing, this contemplation is called the attainment of the sphere of nothingness; having abandoned the contemplation of the sphere of nothingness, this is called the attainment of the sphere of neither perception nor non-perception. These are called the four formless attainments.' 'Furthermore, the four knowledges, as taught by the Buddha, are the knowledge of the Dharma, the knowledge of non-arising, the knowledge of equality, and the knowledge of the minds of others.' 'Furthermore, the four abidings, as taught by the Buddha, are the abiding in all actions, the abiding in equanimity, the abiding in tranquility, and the abiding in wisdom.' 'Furthermore, the four noble truths, as taught by the Buddha, are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.' 'Furthermore, the four kinds of purity of giving, as taught by the Buddha, are: there is giving where the giver is pure, but not the receiver; or there is giving where the receiver is pure, but not the giver; or there is giving where neither the giver nor the receiver is pure, which means that what is given is pure; or there is giving where both the giver and the receiver are pure.' 'Furthermore, the four kinds of birth, as taught by the Buddha, are birth from the womb, birth from an egg, birth from moisture, and birth by transformation.' 'Furthermore, the four matters concerning the mother's womb, as taught by the Buddha, are...'

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。謂有能了知入母胎事、住母胎事、出母胎事，此名第一母胎事；有能了知入母胎事、住母胎事，不能了知出母胎事，此名第二母胎事；有能了知入母胎事，不能了知住母胎事、出母胎事，此名第三母胎事；有不能了知入母胎事、住母胎事、出母胎事，此名第四母胎事。如是等名為四種母胎事。

「複次，四識住，是佛所說。謂色生、色緣、色住，喜行廣大增長，是識所住；受生、受緣、受住，喜行廣大增長，是識所住；想生、想緣、想住，喜行廣大增長，是識所住；行生、行緣、行住，喜行廣大增長，是識所住。如是等名為四識住。

「複次，四法句，是佛所說。謂神通法句、離恚法句、平等法句、平等三摩地法句。

「複次，四娑摩那曩法，是佛所說。謂若現在樂，此為苦報；若現在苦，此為苦報；若現在苦，此為樂報；若現在樂，此為樂報。此名四娑摩那曩法。

「複次，四向，是佛所說。謂無忍、忍、調伏、寂靜。

「複次，四神通道，是佛所說。謂苦遲緩神通、苦速疾神通、樂遲緩神通、樂速疾神通。

「複次，四預流身，是佛所說。謂有一類預流，于佛如來信心不壞，不毀沙門婆羅門天人魔梵，了知世法；有一類預流，心得清凈，證得佛法，正見正行，各各了知自所修法；有一類預流，心生喜樂，見在家者及彼出家持凈戒者，心生尊敬；有一類預流，自修凈戒，具足不壞，智慧明利，善相寂靜。如是等名為四預流身。

「複次，四沙門果，是佛所說。謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。

「複次，四取，是佛所說。謂欲取、見取、戒禁取、我語取。

「複次，四三摩地想，是佛所說。謂有見法得樂行轉，此為三摩地想；有知見轉，此為三摩地想；有慧分別轉，此為三摩地想；有身得漏盡轉，此為三摩地想。

「複次，四力，是佛所說。謂慧力、精進力、無礙力、攝力。

「複次，四補特伽羅，是佛所說。有補特伽羅，謂我能修行、我持戒、我如法相應，非他能修行、非他持戒、非他如法相應；有補特伽羅，謂他能修行、他持戒、他如法相應，非我能修行、非我持戒、非我如法相應；有補特伽羅，謂我能修行、他亦能修行，我持戒、他亦持戒，我如法相應、他亦如法相應；有補特伽羅，謂我不能修行、他亦不能修行，我不持戒、他亦不持戒，我不如法相應、他亦不如法相應。如是等名為四補特伽羅。

「複次，四隨眾事，是佛所說。謂與眾同一住處、與眾同一飲食、與眾同一懺悔、與眾同一受用。

「複次，四大輪，是佛所說。謂善說妙法、依止正士、願心平等、修先慧行。

「複次，四攝法，是佛所說。謂佈施、愛語、利行、同事。

「複次，四無礙解，是佛所說。謂義無礙解、法無礙解、樂說無礙解、辯才無礙解。

「複次，四煩惱，是佛所說。謂欲煩惱、有煩惱、見煩惱、無明煩惱。

「複次，四行，是佛所說。謂欲行、有行、見行、無明行。

「複次，四身聚，是佛所說。謂無明身聚、瞋身聚、戒禁取身聚、一切著身聚。

「複次，四愛生，是佛所說。謂有苾芻，因彼衣服而生愛心，愛心起故，即生取著。有苾芻，因彼飲食，而生愛心，愛心起故，即生取著。有苾芻，因坐臥具，而生愛心，愛心起故，即生取著。有苾芻，因諸受用，而生愛心，愛心起故，即生取著。此名四愛生。

「複次，四食，是佛所說。謂段食、觸食、思食、識食。

「複次，四不護，是佛所說。謂如來不護身業，身離諸過。如來不護語業，語離諸過。如來不護意業，意離諸過。如來不護壽命，命無損減。

「複次，四顛倒，是佛所說。謂無常謂常，是故生起想顛倒、心顛倒、見顛倒。以苦謂樂，是故生起想、心、見倒。無我謂我，是故生起想、心、見倒

『有一種人能夠了知入胎的事情、住胎的事情、出胎的事情，這稱為第一種母胎事；有一種人能夠了知入胎的事情、住胎的事情，不能了知出胎的事情，這稱為第二種母胎事；有一種人能夠了知入胎的事情，不能了知住胎的事情、出胎的事情，這稱為第三種母胎事；有一種人不能了知入胎的事情、住胎的事情、出胎的事情，這稱為第四種母胎事。像這樣等稱為四種母胎事。

『再者，四識住，是佛所說的。即色生、色緣、色住，喜樂的活動廣大增長，這是識所住的地方；受生、受緣、受住，喜樂的活動廣大增長，這是識所住的地方；想生、想緣、想住，喜樂的活動廣大增長，這是識所住的地方；行生、行緣、行住，喜樂的活動廣大增長，這是識所住的地方。像這樣等稱為四識住。

『再者，四法句，是佛所說的。即神通法句、離恚法句、平等法句、平等三摩地法句。

『再者，四娑摩那曩法，是佛所說的。即如果現在是快樂，這會是苦的報應；如果現在是痛苦，這會是苦的報應；如果現在是痛苦，這會是樂的報應；如果現在是快樂，這會是樂的報應。這稱為四娑摩那曩法。

『再者，四向，是佛所說的。即無忍、忍、調伏、寂靜。

『再者，四神通道，是佛所說的。即苦遲緩神通、苦速疾神通、樂遲緩神通、樂速疾神通。

『再者，四預流身，是佛所說的。即有一類預流，對於佛如來信心不壞，不譭謗沙門、婆羅門、天人、魔、梵，了知世間法；有一類預流，心得到清凈，證得佛法，正見正行，各自了知自己所修的法；有一類預流，心中生起喜樂，見到在家的人以及那些出家持凈戒的人，心中生起尊敬；有一類預流，自己修持凈戒，具足不壞，智慧明利，善於寂靜。像這樣等稱為四預流身。

『再者，四沙門果，是佛所說的。即須陀洹果、斯陀含果、阿那含果、阿羅漢果。

『再者，四取，是佛所說的。即欲取、見取、戒禁取、我語取。

『再者，四三摩地想，是佛所說的。即有見到法而得到快樂的行轉，這是三摩地想；有知見轉，這是三摩地想；有智慧分別轉，這是三摩地想；有身體得到漏盡轉，這是三摩地想。

『再者，四力，是佛所說的。即慧力、精進力、無礙力、攝力。

『再者，四補特伽羅，是佛所說的。有一種補特伽羅，認為『我能修行、我持戒、我如法相應，不是他人能修行、不是他人持戒、不是他人如法相應』；有一種補特伽羅，認為『他人能修行、他人持戒、他人如法相應，不是我能修行、不是我持戒、不是我如法相應』；有一種補特伽羅，認為『我能修行、他人也能修行，我持戒、他人也持戒，我如法相應、他人也如法相應』；有一種補特伽羅，認為『我不能修行、他人也不能修行，我不持戒、他人也不持戒，我不如法相應、他人也不如法相應』。像這樣等稱為四補特伽羅。

『再者，四隨眾事，是佛所說的。即與大眾同住一處、與大眾同食、與大眾同懺悔、與大眾同受用。

『再者，四大輪，是佛所說的。即善說妙法、依止正士、願心平等、修先慧行。

『再者，四攝法，是佛所說的。即佈施、愛語、利行、同事。

『再者，四無礙解，是佛所說的。即義無礙解、法無礙解、樂說無礙解、辯才無礙解。

『再者，四煩惱，是佛所說的。即欲煩惱、有煩惱、見煩惱、無明煩惱。

『再者，四行，是佛所說的。即欲行、有行、見行、無明行。

『再者，四身聚，是佛所說的。即無明身聚、瞋身聚、戒禁取身聚、一切著身聚。

『再者，四愛生，是佛所說的。即有比丘，因為衣服而生起愛心，愛心生起，就產生執著。有比丘，因為飲食而生起愛心，愛心生起，就產生執著。有比丘，因為坐臥具而生起愛心，愛心生起，就產生執著。有比丘，因為各種受用而生起愛心，愛心生起，就產生執著。這稱為四愛生。

『再者，四食，是佛所說的。即段食、觸食、思食、識食。

『再者，四不護，是佛所說的。即如來不護身業，身體遠離各種過失。如來不護語業，語言遠離各種過失。如來不護意業，意念遠離各種過失。如來不護壽命，壽命沒有損減。

『再者，四顛倒，是佛所說的。即把無常視為常，因此生起想顛倒、心顛倒、見顛倒。把苦視為樂，因此生起想、心、見倒。把無我視為我，因此生起想、心、見倒。

'There is one who knows about entering the womb, staying in the womb, and exiting the womb; this is called the first kind of womb-related matter. There is one who knows about entering the womb and staying in the womb, but does not know about exiting the womb; this is called the second kind of womb-related matter. There is one who knows about entering the womb, but does not know about staying in the womb or exiting the womb; this is called the third kind of womb-related matter. There is one who does not know about entering the womb, staying in the womb, or exiting the womb; this is called the fourth kind of womb-related matter. These are called the four kinds of womb-related matters.

'Furthermore, the four abodes of consciousness are what the Buddha spoke of. They are: when form arises, is conditioned by form, and abides in form, and the activity of joy and pleasure greatly increases, this is where consciousness abides; when feeling arises, is conditioned by feeling, and abides in feeling, and the activity of joy and pleasure greatly increases, this is where consciousness abides; when perception arises, is conditioned by perception, and abides in perception, and the activity of joy and pleasure greatly increases, this is where consciousness abides; when mental formations arise, are conditioned by mental formations, and abide in mental formations, and the activity of joy and pleasure greatly increases, this is where consciousness abides. These are called the four abodes of consciousness.

'Furthermore, the four phrases of Dharma are what the Buddha spoke of. They are: the phrase of supernormal powers, the phrase of detachment from anger, the phrase of equality, and the phrase of equality in samadhi.

'Furthermore, the four Samanana Dharmas are what the Buddha spoke of. They are: if there is present pleasure, this will be the retribution of suffering; if there is present suffering, this will be the retribution of suffering; if there is present suffering, this will be the retribution of pleasure; if there is present pleasure, this will be the retribution of pleasure. These are called the four Samanana Dharmas.

'Furthermore, the four directions are what the Buddha spoke of. They are: non-patience, patience, taming, and tranquility.

'Furthermore, the four paths of supernormal powers are what the Buddha spoke of. They are: the supernormal power of slow suffering, the supernormal power of quick suffering, the supernormal power of slow pleasure, and the supernormal power of quick pleasure.

'Furthermore, the four types of stream-enterers are what the Buddha spoke of. They are: there is a type of stream-enterer whose faith in the Buddha Tathagata is indestructible, who does not slander the ascetics, Brahmins, gods, demons, or Brahmas, and who understands worldly dharmas; there is a type of stream-enterer whose mind is purified, who has attained the Buddha's Dharma, has right view and right practice, and each understands the Dharma they have cultivated; there is a type of stream-enterer whose mind is filled with joy and pleasure, who, upon seeing lay people and those who have left home and uphold pure precepts, feels respect in their heart; there is a type of stream-enterer who cultivates pure precepts, is complete and indestructible, has sharp and clear wisdom, and is skilled in tranquility. These are called the four types of stream-enterers.

'Furthermore, the four fruits of the ascetic life are what the Buddha spoke of. They are: the fruit of Srotapanna, the fruit of Sakadagami, the fruit of Anagami, and the fruit of Arhat.

'Furthermore, the four attachments are what the Buddha spoke of. They are: attachment to desire, attachment to views, attachment to rules and vows, and attachment to the idea of 'I'.

'Furthermore, the four samadhi perceptions are what the Buddha spoke of. They are: when one sees the Dharma and experiences the turning of joyful practice, this is a samadhi perception; when there is a turning of knowledge and views, this is a samadhi perception; when there is a turning of wisdom and discrimination, this is a samadhi perception; when the body attains the turning of the exhaustion of outflows, this is a samadhi perception.

'Furthermore, the four powers are what the Buddha spoke of. They are: the power of wisdom, the power of diligence, the power of non-obstruction, and the power of gathering.

'Furthermore, the four types of individuals are what the Buddha spoke of. There is an individual who thinks, 'I can practice, I uphold precepts, I am in accordance with the Dharma, others cannot practice, others do not uphold precepts, others are not in accordance with the Dharma'; there is an individual who thinks, 'Others can practice, others uphold precepts, others are in accordance with the Dharma, I cannot practice, I do not uphold precepts, I am not in accordance with the Dharma'; there is an individual who thinks, 'I can practice, and others can also practice, I uphold precepts, and others also uphold precepts, I am in accordance with the Dharma, and others are also in accordance with the Dharma'; there is an individual who thinks, 'I cannot practice, and others cannot practice, I do not uphold precepts, and others do not uphold precepts, I am not in accordance with the Dharma, and others are not in accordance with the Dharma'. These are called the four types of individuals.

'Furthermore, the four things that follow the assembly are what the Buddha spoke of. They are: dwelling in the same place as the assembly, eating the same food as the assembly, confessing together with the assembly, and sharing the same use of things with the assembly.

'Furthermore, the four great wheels are what the Buddha spoke of. They are: speaking the wonderful Dharma well, relying on righteous individuals, having an equal wish, and cultivating prior wisdom practices.

'Furthermore, the four means of gathering are what the Buddha spoke of. They are: giving, loving speech, beneficial action, and cooperation.

'Furthermore, the four unobstructed knowledges are what the Buddha spoke of. They are: unobstructed knowledge of meaning, unobstructed knowledge of Dharma, unobstructed knowledge of eloquence, and unobstructed knowledge of skillful expression.

'Furthermore, the four afflictions are what the Buddha spoke of. They are: the affliction of desire, the affliction of existence, the affliction of views, and the affliction of ignorance.

'Furthermore, the four actions are what the Buddha spoke of. They are: the action of desire, the action of existence, the action of views, and the action of ignorance.

'Furthermore, the four aggregates of the body are what the Buddha spoke of. They are: the aggregate of the body of ignorance, the aggregate of the body of anger, the aggregate of the body of attachment to rules and vows, and the aggregate of the body of all attachments.

'Furthermore, the four ways love arises are what the Buddha spoke of. They are: there is a bhikkhu who, because of clothing, gives rise to love in their heart, and because love arises, they immediately develop attachment. There is a bhikkhu who, because of food, gives rise to love in their heart, and because love arises, they immediately develop attachment. There is a bhikkhu who, because of bedding, gives rise to love in their heart, and because love arises, they immediately develop attachment. There is a bhikkhu who, because of various uses, gives rise to love in their heart, and because love arises, they immediately develop attachment. These are called the four ways love arises.

'Furthermore, the four kinds of food are what the Buddha spoke of. They are: physical food, contact food, volitional food, and consciousness food.

'Furthermore, the four non-protections are what the Buddha spoke of. They are: the Tathagata does not protect bodily actions, and the body is free from all faults. The Tathagata does not protect verbal actions, and speech is free from all faults. The Tathagata does not protect mental actions, and the mind is free from all faults. The Tathagata does not protect life, and life is not diminished.

'Furthermore, the four inversions are what the Buddha spoke of. They are: regarding the impermanent as permanent, therefore giving rise to inverted perceptions, inverted minds, and inverted views. Regarding suffering as pleasure, therefore giving rise to inverted perceptions, minds, and views. Regarding no-self as self, therefore giving rise to inverted perceptions, minds, and views.

'There is one who is able to know the matter of entering the womb, the matter of staying in the womb, and the matter of exiting the womb; this is called the first matter of the womb. There is one who is able to know the matter of entering the womb and the matter of staying in the womb, but is not able to know the matter of exiting the womb; this is called the second matter of the womb. There is one who is able to know the matter of entering the womb, but is not able to know the matter of staying in the womb or the matter of exiting the womb; this is called the third matter of the womb. There is one who is not able to know the matter of entering the womb, the matter of staying in the womb, or the matter of exiting the womb; this is called the fourth matter of the womb. These are called the four matters of the womb.' 'Furthermore, the four abodes of consciousness are what the Buddha spoke of. That is, when form arises, is conditioned by form, and abides in form, and the activity of joy and pleasure greatly increases, this is where consciousness abides; when feeling arises, is conditioned by feeling, and abides in feeling, and the activity of joy and pleasure greatly increases, this is where consciousness abides; when perception arises, is conditioned by perception, and abides in perception, and the activity of joy and pleasure greatly increases, this is where consciousness abides; when mental formations arise, are conditioned by mental formations, and abide in mental formations, and the activity of joy and pleasure greatly increases, this is where consciousness abides. These are called the four abodes of consciousness.' 'Furthermore, the four phrases of Dharma are what the Buddha spoke of. That is, the phrase of supernormal powers, the phrase of detachment from anger, the phrase of equality, and the phrase of equality in samadhi.' 'Furthermore, the four Samanana Dharmas are what the Buddha spoke of. That is, if there is present pleasure, this will be the retribution of suffering; if there is present suffering, this will be the retribution of suffering; if there is present suffering, this will be the retribution of pleasure; if there is present pleasure, this will be the retribution of pleasure. This is called the four Samanana Dharmas.' 'Furthermore, the four directions are what the Buddha spoke of. That is, non-patience, patience, taming, and tranquility.' 'Furthermore, the four paths of supernormal powers are what the Buddha spoke of. That is, the supernormal power of slow suffering, the supernormal power of quick suffering, the supernormal power of slow pleasure, and the supernormal power of quick pleasure.' 'Furthermore, the four types of stream-enterers are what the Buddha spoke of. That is, there is a type of stream-enterer who has indestructible faith in the Buddha Tathagata, does not slander the ascetics, Brahmins, gods, demons, or Brahmas, and understands worldly dharmas; there is a type of stream-enterer whose mind is purified, who has attained the Buddha's Dharma, has right view and right practice, and each understands the Dharma they have cultivated; there is a type of stream-enterer whose mind is filled with joy and pleasure, who, upon seeing lay people and those who have left home and uphold pure precepts, feels respect in their heart; there is a type of stream-enterer who cultivates pure precepts, is complete and indestructible, has sharp and clear wisdom, and is skilled in tranquility. These are called the four types of stream-enterers.' 'Furthermore, the four fruits of the ascetic life are what the Buddha spoke of. That is, the fruit of Srotapanna, the fruit of Sakadagami, the fruit of Anagami, and the fruit of Arhat.' 'Furthermore, the four attachments are what the Buddha spoke of. That is, attachment to desire, attachment to views, attachment to rules and vows, and attachment to the idea of 'I'.' 'Furthermore, the four samadhi perceptions are what the Buddha spoke of. That is, when one sees the Dharma and experiences the turning of joyful practice, this is a samadhi perception; when there is a turning of knowledge and views, this is a samadhi perception; when there is a turning of wisdom and discrimination, this is a samadhi perception; when the body attains the turning of the exhaustion of outflows, this is a samadhi perception.' 'Furthermore, the four powers are what the Buddha spoke of. That is, the power of wisdom, the power of diligence, the power of non-obstruction, and the power of gathering.' 'Furthermore, the four types of individuals are what the Buddha spoke of. There is an individual who thinks, 'I can practice, I uphold precepts, I am in accordance with the Dharma, others cannot practice, others do not uphold precepts, others are not in accordance with the Dharma'; there is an individual who thinks, 'Others can practice, others uphold precepts, others are in accordance with the Dharma, I cannot practice, I do not uphold precepts, I am not in accordance with the Dharma'; there is an individual who thinks, 'I can practice, and others can also practice, I uphold precepts, and others also uphold precepts, I am in accordance with the Dharma, and others are also in accordance with the Dharma'; there is an individual who thinks, 'I cannot practice, and others cannot practice, I do not uphold precepts, and others do not uphold precepts, I am not in accordance with the Dharma, and others are not in accordance with the Dharma'. These are called the four types of individuals.' 'Furthermore, the four things that follow the assembly are what the Buddha spoke of. That is, dwelling in the same place as the assembly, eating the same food as the assembly, confessing together with the assembly, and sharing the same use of things with the assembly.' 'Furthermore, the four great wheels are what the Buddha spoke of. That is, speaking the wonderful Dharma well, relying on righteous individuals, having an equal wish, and cultivating prior wisdom practices.' 'Furthermore, the four means of gathering are what the Buddha spoke of. That is, giving, loving speech, beneficial action, and cooperation.' 'Furthermore, the four unobstructed knowledges are what the Buddha spoke of. That is, unobstructed knowledge of meaning, unobstructed knowledge of Dharma, unobstructed knowledge of eloquence, and unobstructed knowledge of skillful expression.' 'Furthermore, the four afflictions are what the Buddha spoke of. That is, the affliction of desire, the affliction of existence, the affliction of views, and the affliction of ignorance.' 'Furthermore, the four actions are what the Buddha spoke of. That is, the action of desire, the action of existence, the action of views, and the action of ignorance.' 'Furthermore, the four aggregates of the body are what the Buddha spoke of. That is, the aggregate of the body of ignorance, the aggregate of the body of anger, the aggregate of the body of attachment to rules and vows, and the aggregate of the body of all attachments.' 'Furthermore, the four ways love arises are what the Buddha spoke of. That is, there is a bhikkhu who, because of clothing, gives rise to love in their heart, and because love arises, they immediately develop attachment. There is a bhikkhu who, because of food, gives rise to love in their heart, and because love arises, they immediately develop attachment. There is a bhikkhu who, because of bedding, gives rise to love in their heart, and because love arises, they immediately develop attachment. There is a bhikkhu who, because of various uses, gives rise to love in their heart, and because love arises, they immediately develop attachment. These are called the four ways love arises.' 'Furthermore, the four kinds of food are what the Buddha spoke of. That is, physical food, contact food, volitional food, and consciousness food.' 'Furthermore, the four non-protections are what the Buddha spoke of. That is, the Tathagata does not protect bodily actions, and the body is free from all faults. The Tathagata does not protect verbal actions, and speech is free from all faults. The Tathagata does not protect mental actions, and the mind is free from all faults. The Tathagata does not protect life, and life is not diminished.' 'Furthermore, the four inversions are what the Buddha spoke of. That is, regarding the impermanent as permanent, therefore giving rise to inverted perceptions, inverted minds, and inverted views. Regarding suffering as pleasure, therefore giving rise to inverted perceptions, minds, and views. Regarding no-self as self, therefore giving rise to inverted perceptions, minds, and views.'

「複次，四顛倒，是佛所說。謂無常謂常，是故生起想顛倒、心顛倒、見顛倒。以苦謂樂，是故生起想、心、見倒。無我謂我，是故生起想、心、見倒。不凈謂凈，是故生起想、心、見倒。如是等名為四顛倒。

「複次，四惡語言，是佛所說。謂妄言、綺語、兩舌、惡口。

「複次，四善語言，是佛所說。謂如實語、質直語、不兩舌語、依法語。

「複次，四非阿曳啰行，是佛所說。謂不見言見、不聞言聞、失念言記念、不知言知。

「複次，四阿曳啰行，是佛所說。謂實見言見、實聞言聞、不失念言記念、實知言知。

「複次，四記，是佛所說。謂一向記、分別記、返問記、默然記。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

大正藏第 01 冊 No. 0012 大集法門經 佛說大集法門經卷下

「複次，諸苾芻！當知五取蘊，是佛所說。謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。

「複次，五欲，是佛所說。謂眼見於色，心喜樂欲，以樂欲心取著色塵。耳聞于聲、鼻嗅于香、舌了于味、身覺于觸，亦復如是。

「複次，五障，是佛所說。謂樂慾障、瞋恚障、睡眠障、惡作障、疑惑障。

「複次，五種煩惱分結，是佛所說。謂樂欲煩惱分結、瞋恚煩惱分結、有身見煩惱分結、戒禁取煩惱分結、疑惑煩惱分結。

「複次，五慳，是佛所說。謂飲食慳、善事慳、利養慳、色相慳、法慳。

「複次，五受根，是佛所說。謂樂受根、苦受根、喜受根、憂受根、舍受根。

「複次，五勝根，是佛所說。謂信根、精進根、念根、定根、慧根。

「複次，五力，是佛所說。謂信力、精進力、念力、定力、慧力。

「複次，五學力，是佛所說。謂信學力、精進學力、念學力、定學力、慧學力。

接下來，佛陀還闡述了四種顛倒的認知，這些都是佛陀所教導的。它們分別是：將無常的事物視為常住，因此產生想顛倒、心顛倒和見顛倒；將痛苦視為快樂，因此產生想、心、見上的顛倒；將無我的事物視為有我，因此產生想、心、見上的顛倒；將不凈的事物視為清凈，因此產生想、心、見上的顛倒。這些都被稱為四種顛倒。

接下來，佛陀還闡述了四種惡語，這些都是佛陀所教導的。它們分別是：妄語、綺語、兩舌和惡口。

接下來，佛陀還闡述了四種善語，這些都是佛陀所教導的。它們分別是：如實語、質直語、不兩舌語和依法語。

接下來，佛陀還闡述了四種非阿曳啰行，這些都是佛陀所教導的。它們分別是：沒有看見卻說看見、沒有聽見卻說聽見、失去正念卻說記得、不知道卻說知道。

接下來，佛陀還闡述了四種阿曳啰行，這些都是佛陀所教導的。它們分別是：真實看見就說看見、真實聽見就說聽見、沒有失去正念就說記得、真實知道就說知道。

接下來，佛陀還闡述了四種記說，這些都是佛陀所教導的。它們分別是：一向記、分別記、反問記和默然記。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

《佛說大集法門經》捲上 大正藏第 01 冊 No. 0012 《大集法門經》 《佛說大集法門經》卷下

接下來，諸位比丘！應當知道五取蘊，這是佛陀所教導的。它們分別是：色取蘊、受取蘊、想取蘊、行取蘊和識取蘊。

接下來，五欲，這是佛陀所教導的。它們分別是：眼睛看到美好的事物，心中產生喜悅和慾望，並以這種慾望之心執著於色塵；耳朵聽到美妙的聲音、鼻子聞到芬芳的氣味、舌頭嚐到美味、身體感受到舒適的觸感，也是同樣的道理。

接下來，五障，這是佛陀所教導的。它們分別是：貪慾之障、嗔恚之障、睡眠之障、悔恨之障和疑惑之障。

接下來，五種煩惱分結，這是佛陀所教導的。它們分別是：貪慾煩惱分結、嗔恚煩惱分結、有身見煩惱分結、戒禁取煩惱分結和疑惑煩惱分結。

接下來，五慳，這是佛陀所教導的。它們分別是：飲食慳吝、善事慳吝、利養慳吝、色相慳吝和法慳吝。

接下來，五受根，這是佛陀所教導的。它們分別是：樂受根、苦受根、喜受根、憂受根和舍受根。

接下來，五勝根，這是佛陀所教導的。它們分別是：信根、精進根、念根、定根和慧根。

接下來，五力，這是佛陀所教導的。它們分別是：信力、精進力、念力、定力和慧力。

接下來，五學力，這是佛陀所教導的。它們分別是：信學力、精進學力、念學力、定學力和慧學力。

Furthermore, the Buddha spoke of the four perversions, which are: perceiving impermanence as permanence, thus giving rise to perversions of thought, mind, and view; perceiving suffering as pleasure, thus giving rise to perversions of thought, mind, and view; perceiving no-self as self, thus giving rise to perversions of thought, mind, and view; and perceiving the impure as pure, thus giving rise to perversions of thought, mind, and view. These are known as the four perversions.

Furthermore, the Buddha spoke of the four evil languages, which are: false speech, embellished speech, divisive speech, and harsh speech.

Furthermore, the Buddha spoke of the four virtuous languages, which are: truthful speech, straightforward speech, non-divisive speech, and speech in accordance with the Dharma.

Furthermore, the Buddha spoke of the four non-Āryā practices, which are: saying one has seen what one has not seen, saying one has heard what one has not heard, saying one remembers what one has forgotten, and saying one knows what one does not know.

Furthermore, the Buddha spoke of the four Āryā practices, which are: saying one has seen what one has truly seen, saying one has heard what one has truly heard, saying one remembers what one has not forgotten, and saying one knows what one truly knows.

Furthermore, the Buddha spoke of the four kinds of replies, which are: a direct reply, an analytical reply, a counter-questioning reply, and a silent reply. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

The Sutra of the Great Collection of Dharma Teachings, Volume One Taisho Tripitaka Volume 01, No. 0012, The Sutra of the Great Collection of Dharma Teachings The Sutra of the Great Collection of Dharma Teachings, Volume Two

Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Dharma Master, and Purple-Robed Minister Shi Hu, by Imperial Decree, from the Western Regions.

Furthermore, O monks! You should know

「複次，五出離界，是佛所說。謂有苾芻具多聞者，不能見苦，其心容受，未能離欲，隨諸欲境，起所欲心，不退不沒，未能解脫；即以此緣，后復能觀所有欲境，起離欲心，欲心退沒，愛樂解脫，善作正行，得心解脫；解脫心起，乃能遠離不相應法，住無慾心。以是義故，由欲為緣，引生無漏。有苾芻具多聞者，不能見苦，其心容受，未能離瞋，于違礙境，起瞋恚心，不退不沒，未能解脫；即以此緣，后復能觀諸違礙境，起離瞋心，瞋心退沒，愛樂解脫，善作正行，得心解脫；解脫心起，乃能遠離不相應法，住無瞋心。以是義故，由瞋為緣，引生無漏。有苾芻具多聞者，不能見苦，其心容受，未能離害，于不可意境，而起害心，不退不沒，未能解脫；即以此緣，后復能觀諸不可意境，起不害心，害心退沒，愛樂解脫，善作正行，得心解脫；解脫心起，乃能遠離不相應法，住不害心。以是義故，由害為緣，引生無漏。有苾芻具多聞者，不能見苦，其心容受，未離色相，于諸色境，起著色心，不退不沒，未能解脫；即以此緣，后復能觀彼色境界，起離色心，色心退沒，愛樂解脫，善作正行，得心解脫；解脫心起，乃能遠離不相應法，住離色心。以是義故，由色為緣，引生無漏。有苾芻具多聞者，不能見苦，執著有身，未離身相，而於有身，起實有想不退不沒，未能解脫；即以此緣，后復能觀有身當滅，起身滅想，執心退沒，愛樂解脫，善作正行，得心解脫；解脫心起，乃能遠離不相應法，住身滅想。以是義故，有身為緣，引生無漏。如是等名為五出離界。

「複次，五解脫處，是佛所說。謂有苾芻于說法師所親近承事，尊重恭敬，修習梵行，暫無止息，隨其親近承事即得利益；若時聞師宣說正法，心生喜樂，起重法想，隨生彼心，未能廣大聽受記念，但于其中，能知一法，隨知一法，即解一義，若不解其義，即不能於法而生喜心；是故解了其義，心生歡喜，以心喜故，身得輕安，由身輕安，即樂受相應，由樂受故，心住三摩呬多；住彼心故，能如實知，復如實觀，如實觀故，即離塵離貪，得解脫智；解脫智起，即得我生已盡，梵行已立，所作已辦，不受後有。有苾芻，于說法師所，親近承事，尊重恭敬，修習梵行，暫無止息，隨其親近承事，即得聞法；隨其所聞，心生喜樂，起重法想；隨生彼心，能于其中，廣大聽受、廣大記念，隨知諸法，即解諸義，若不解諸義，即不能於法而生喜心；是故解了諸義，心生歡喜，以喜心故，身得輕安，由身輕安，即樂受相應，由樂受故，心住三摩呬多；住彼心故，能如實知，復如實觀，如實觀故，即離塵離貪，得解脫智；解脫智起，即得我生已盡，梵行已立，所作已辦，不受後有。有苾芻，于說法師所，親近承事，尊重恭敬修習梵行，暫無止息，隨其親近承事，即得聞法；隨其所聞，心生喜樂，起重法想，隨生彼心，而能廣大聽受記念，復能一一如實解了諸義，廣為他人分別演說，若不解諸義，即不能於法而生喜心；是故解了諸義，心生歡喜，以心喜故，身得輕安，由身輕安，即樂受相應，以樂受故，心住三摩呬多；住彼心故，能如實知，復如實觀，如實觀故，即離塵離貪，得解脫智；解脫智起，即得我生已盡，梵行已立，所作已辦，不受後有。有苾芻于說法師所，親近承事，尊重恭敬，修習梵行，暫無止息，隨其親近承事，即得聞法；隨其所聞，心生喜樂，起重法想，隨生彼心，而能廣大聽受記念，復能心住一境，不退不沒，于所聞法，隨尋隨伺，發生正慧；隨起尋伺，即于諸法，一一了知，隨知諸法，即解諸義，廣為他人分別演說，若不解諸義，即不能於法而生喜心；是故解了諸義，心生歡喜，以心喜故，身得輕安，由身輕安，即樂受相應，以樂受故，心住三摩呬多；住彼心故，能如實知，復如實觀，如實觀故，即離塵離貪，得解脫智；解脫智起，即得我生已盡，梵行已立，所作已辦，不受後有。有苾芻，于說法師所，親近承事，尊重恭敬，修習梵行，暫無止息，隨其親近承事，即得聞法；隨其所聞，心生喜樂，起重法想，隨生彼心，而能廣大聽受記念，心住一境，不退不沒，于所聞法，隨尋隨伺，發生正慧，已復能于彼別三摩地門，善住攝心，隨所住心，轉復增勝，即于諸法，一一了知，隨知諸法，即解諸義，廣為他人分別演說，若不解諸義，即不能於法而生喜心；是故解了諸義，心生歡喜，以心喜故，身得輕安，由身輕安，即樂受相應，以樂受故，心住三摩呬多；住彼心故，能如實知，復如實觀，如實觀故，即離塵離貪，得解脫智；解脫智起，即得我生已盡，梵行已立，所作已辦，不受後有。如是等名為五解脫處。

接下來，佛陀還闡述了五種出離的境界，這些都是佛陀所教導的。它們分別是：一位博學多聞的比丘，雖然不能直接感受到痛苦，內心也接受了這種狀態，但未能真正遠離慾望，仍然會隨著各種慾望的境界面生起慾望之心，這種慾望不會消退也不會消失，因此無法獲得解脫。然而，當他再次觀察這些慾望的境界時，會生起遠離慾望的心，慾望之心逐漸消退，轉而喜愛解脫，並能正確地修行，最終獲得內心的解脫。當解脫之心生起時，他就能遠離那些不相應的法，安住于無慾的心境。因此，以慾望為緣，可以引發無漏的智慧。

另一位博學多聞的比丘，雖然不能直接感受到痛苦，內心也接受了這種狀態，但未能真正遠離嗔恨，面對違逆的境界面會生起嗔恨之心，這種嗔恨不會消退也不會消失，因此無法獲得解脫。然而，當他再次觀察這些違逆的境界面時，會生起遠離嗔恨的心，嗔恨之心逐漸消退，轉而喜愛解脫，並能正確地修行，最終獲得內心的解脫。當解脫之心生起時，他就能遠離那些不相應的法，安住于無嗔的心境。因此，以嗔恨為緣，可以引發無漏的智慧。

另一位博學多聞的比丘，雖然不能直接感受到痛苦，內心也接受了這種狀態，但未能真正遠離傷害，面對不合心意的境界面會生起傷害之心，這種傷害不會消退也不會消失，因此無法獲得解脫。然而，當他再次觀察這些不合心意的境界面時，會生起不傷害的心，傷害之心逐漸消退，轉而喜愛解脫，並能正確地修行，最終獲得內心的解脫。當解脫之心生起時，他就能遠離那些不相應的法，安住于不傷害的心境。因此，以傷害為緣，可以引發無漏的智慧。

另一位博學多聞的比丘，雖然不能直接感受到痛苦，內心也接受了這種狀態，但未能真正遠離色相，面對各種色境會生起執著之心，這種執著不會消退也不會消失，因此無法獲得解脫。然而，當他再次觀察這些色境時，會生起遠離色相的心，執著之心逐漸消退，轉而喜愛解脫，並能正確地修行，最終獲得內心的解脫。當解脫之心生起時，他就能遠離那些不相應的法，安住于遠離色相的心境。因此，以色相為緣，可以引發無漏的智慧。

另一位博學多聞的比丘，雖然不能直接感受到痛苦，內心也接受了這種狀態，但執著于有身體的存在，未能真正遠離身體的表象，對於身體的存在會生起真實存在的想法，這種想法不會消退也不會消失，因此無法獲得解脫。然而，當他再次觀察身體終將消亡的真相時，會生起身體消亡的想法，執著之心逐漸消退，轉而喜愛解脫，並能正確地修行，最終獲得內心的解脫。當解脫之心生起時，他就能遠離那些不相應的法，安住于身體消亡的想法。因此，以身體為緣，可以引發無漏的智慧。這些都被稱為五種出離的境界。

接下來，佛陀還闡述了五種解脫之處，這些都是佛陀所教導的。它們分別是：一位比丘親近、侍奉說法師，尊重恭敬，修習梵行，從不懈怠，隨著他的親近和侍奉，就能獲得利益。當他聽到法師宣說正法時，心中會生起喜悅，產生對法的重視，雖然不能廣泛地聽聞和記憶，但能從中理解一個法，隨著對一個法的理解，就能理解一個義理。如果不能理解義理，就不能對法生起喜悅之心。因此，當他理解了義理，心中會生起歡喜，因為心生歡喜，身體會感到輕安，身體輕安，就會與樂受相應，因為樂受，心就能安住於三摩地。當心安住於三摩地時，就能如實地知曉，如實地觀察，如實地觀察，就能遠離塵垢和貪慾，獲得解脫的智慧。當解脫的智慧生起時，就能證得「我生已盡，梵行已立，所作已辦，不受後有」的境界。

另一位比丘親近、侍奉說法師，尊重恭敬，修習梵行，從不懈怠，隨著他的親近和侍奉，就能聽聞佛法。隨著他所聽聞的佛法，心中會生起喜悅，產生對法的重視，他能廣泛地聽聞和記憶，隨著對諸法的理解，就能理解諸義。如果不能理解諸義，就不能對法生起喜悅之心。因此，當他理解了諸義，心中會生起歡喜，因為心生歡喜，身體會感到輕安，身體輕安，就會與樂受相應，因為樂受，心就能安住於三摩地。當心安住於三摩地時，就能如實地知曉，如實地觀察，如實地觀察，就能遠離塵垢和貪慾，獲得解脫的智慧。當解脫的智慧生起時，就能證得「我生已盡，梵行已立，所作已辦，不受後有」的境界。

另一位比丘親近、侍奉說法師，尊重恭敬，修習梵行，從不懈怠，隨著他的親近和侍奉，就能聽聞佛法。隨著他所聽聞的佛法，心中會生起喜悅，產生對法的重視，他能廣泛地聽聞和記憶，並能一一如實地理解諸義，並能為他人分別演說。如果不能理解諸義，就不能對法生起喜悅之心。因此，當他理解了諸義，心中會生起歡喜，因為心生歡喜，身體會感到輕安，身體輕安，就會與樂受相應，因為樂受，心就能安住於三摩地。當心安住於三摩地時，就能如實地知曉，如實地觀察，如實地觀察，就能遠離塵垢和貪慾，獲得解脫的智慧。當解脫的智慧生起時，就能證得「我生已盡，梵行已立，所作已辦，不受後有」的境界。

另一位比丘親近、侍奉說法師，尊重恭敬，修習梵行，從不懈怠，隨著他的親近和侍奉，就能聽聞佛法。隨著他所聽聞的佛法，心中會生起喜悅，產生對法的重視，他能廣泛地聽聞和記憶，並能使心安住於一境，不退不沒，對於所聽聞的佛法，能隨尋隨伺，生起正慧。隨著尋伺的生起，就能一一了知諸法，隨著對諸法的了知，就能理解諸義，並能為他人分別演說。如果不能理解諸義，就不能對法生起喜悅之心。因此，當他理解了諸義，心中會生起歡喜，因為心生歡喜，身體會感到輕安，身體輕安，就會與樂受相應，因為樂受，心就能安住於三摩地。當心安住於三摩地時，就能如實地知曉，如實地觀察，如實地觀察，就能遠離塵垢和貪慾，獲得解脫的智慧。當解脫的智慧生起時，就能證得「我生已盡，梵行已立，所作已辦，不受後有」的境界。

另一位比丘親近、侍奉說法師，尊重恭敬，修習梵行，從不懈怠，隨著他的親近和侍奉，就能聽聞佛法。隨著他所聽聞的佛法，心中會生起喜悅，產生對法的重視，他能廣泛地聽聞和記憶，並能使心安住於一境，不退不沒，對於所聽聞的佛法，能隨尋隨伺，生起正慧，並且能善於安住于各種三摩地之門，攝持內心，隨著內心的安住，境界會不斷提升，就能一一了知諸法，隨著對諸法的了知，就能理解諸義，並能為他人分別演說。如果不能理解諸義，就不能對法生起喜悅之心。因此，當他理解了諸義，心中會生起歡喜，因為心生歡喜，身體會感到輕安，身體輕安，就會與樂受相應，因為樂受，心就能安住於三摩地。當心安住於三摩地時，就能如實地知曉，如實地觀察，如實地觀察，就能遠離塵垢和貪慾，獲得解脫的智慧。當解脫的智慧生起時，就能證得「我生已盡，梵行已立，所作已辦，不受後有」的境界。這些都被稱為五種解脫之處。

Furthermore, the Buddha spoke of the five realms of liberation, which are: a monk who is learned but cannot perceive suffering, whose mind accepts this state, who has not yet abandoned desire, and who, following various objects of desire, gives rise to desires that do not recede or disappear, is unable to attain liberation. However, through this very condition, he later observes these objects of desire and gives rise to a mind free from desire. The desire recedes and disappears, and he comes to love liberation, practices correctly, and attains liberation of mind. When the mind of liberation arises, he is able to abandon non-corresponding dharmas and abide in a mind free from desire. Therefore, through desire as a condition, non-outflow is generated.

A monk who is learned but cannot perceive suffering, whose mind accepts this state, who has not yet abandoned anger, and who, facing adverse circumstances, gives rise to anger that does not recede or disappear, is unable to attain liberation. However, through this very condition, he later observes these adverse circumstances and gives rise to a mind free from anger. The anger recedes and disappears, and he comes to love liberation, practices correctly, and attains liberation of mind. When the mind of liberation arises, he is able to abandon non-corresponding dharmas and abide in a mind free from anger. Therefore, through anger as a condition, non-outflow is generated.

A monk who is learned but cannot perceive suffering, whose mind accepts this state, who has not yet abandoned harm, and who, facing unpleasant circumstances, gives rise to harm that does not recede or disappear, is unable to attain liberation. However, through this very condition, he later observes these unpleasant circumstances and gives rise to a mind free from harm. The harm recedes and disappears, and he comes to love liberation, practices correctly, and attains liberation of mind. When the mind of liberation arises, he is able to abandon non-corresponding dharmas and abide in a mind free from harm. Therefore, through harm as a condition, non-outflow is generated.

A monk who is learned but cannot perceive suffering, whose mind accepts this state, who has not yet abandoned form, and who, facing various forms, gives rise to attachment that does not recede or disappear, is unable to attain liberation. However, through this very condition, he later observes these forms and gives rise to a mind free from form. The attachment recedes and disappears, and he comes to love liberation, practices correctly, and attains liberation of mind. When the mind of liberation arises, he is able to abandon non-corresponding dharmas and abide in a mind free from form. Therefore, through form as a condition, non-outflow is generated.

A monk who is learned but cannot perceive suffering, who clings to the existence of a body, who has not yet abandoned the notion of a body, and who, regarding the body, gives rise to the idea of its real existence that does not recede or disappear, is unable to attain liberation. However, through this very condition, he later observes that the body is subject to decay and gives rise to the idea of the body's decay. The clinging recedes and disappears, and he comes to love liberation, practices correctly, and attains liberation of mind. When the mind of liberation arises, he is able to abandon non-corresponding dharmas and abide in the idea of the body's decay. Therefore, through the body as a condition, non-outflow is generated. These are known as the five realms of liberation.

Furthermore, the Buddha spoke of the five places of liberation, which are: a monk who attends upon a Dharma teacher, respects and reveres him, cultivates pure conduct without ceasing, and through his attendance gains benefit. When he hears the teacher expounding the Dharma, his heart rejoices, and he develops a deep regard for the Dharma. Although he may not be able to extensively hear and remember, he can understand one Dharma. Through understanding one Dharma, he understands one meaning. If he does not understand the meaning, he cannot develop joy in the Dharma. Therefore, when he understands the meaning, his heart rejoices. Because his heart rejoices, his body becomes light and at ease. Because his body is light and at ease, he experiences joy. Because of joy, his mind abides in samadhi. When his mind abides in samadhi, he can truly know and truly see. Through truly seeing, he is free from defilement and greed and attains the wisdom of liberation. When the wisdom of liberation arises, he attains the realization that "birth is exhausted, pure conduct is established, what needs to be done is done, and there is no further existence."

A monk who attends upon a Dharma teacher, respects and reveres him, cultivates pure conduct without ceasing, and through his attendance hears the Dharma. Through what he hears, his heart rejoices, and he develops a deep regard for the Dharma. He can extensively hear and remember, and through understanding the various Dharmas, he understands the various meanings. If he does not understand the meanings, he cannot develop joy in the Dharma. Therefore, when he understands the meanings, his heart rejoices. Because his heart rejoices, his body becomes light and at ease. Because his body is light and at ease, he experiences joy. Because of joy, his mind abides in samadhi. When his mind abides in samadhi, he can truly know and truly see. Through truly seeing, he is free from defilement and greed and attains the wisdom of liberation. When the wisdom of liberation arises, he attains the realization that "birth is exhausted, pure conduct is established, what needs to be done is done, and there is no further existence."

A monk who attends upon a Dharma teacher, respects and reveres him, cultivates pure conduct without ceasing, and through his attendance hears the Dharma. Through what he hears, his heart rejoices, and he develops a deep regard for the Dharma. He can extensively hear and remember, and he can truly understand the various meanings and explain them to others. If he does not understand the meanings, he cannot develop joy in the Dharma. Therefore, when he understands the meanings, his heart rejoices. Because his heart rejoices, his body becomes light and at ease. Because his body is light and at ease, he experiences joy. Because of joy, his mind abides in samadhi. When his mind abides in samadhi, he can truly know and truly see. Through truly seeing, he is free from defilement and greed and attains the wisdom of liberation. When the wisdom of liberation arises, he attains the realization that "birth is exhausted, pure conduct is established, what needs to be done is done, and there is no further existence."

A monk who attends upon a Dharma teacher, respects and reveres him, cultivates pure conduct without ceasing, and through his attendance hears the Dharma. Through what he hears, his heart rejoices, and he develops a deep regard for the Dharma. He can extensively hear and remember, and he can keep his mind focused without wavering. Through contemplation and reflection on the Dharma, he develops right wisdom. Through contemplation and reflection, he understands the various Dharmas. Through understanding the various Dharmas, he understands the meanings and explains them to others. If he does not understand the meanings, he cannot develop joy in the Dharma. Therefore, when he understands the meanings, his heart rejoices. Because his heart rejoices, his body becomes light and at ease. Because his body is light and at ease, he experiences joy. Because of joy, his mind abides in samadhi. When his mind abides in samadhi, he can truly know and truly see. Through truly seeing, he is free from defilement and greed and attains the wisdom of liberation. When the wisdom of liberation arises, he attains the realization that "birth is exhausted, pure conduct is established, what needs to be done is done, and there is no further existence."

A monk who attends upon a Dharma teacher, respects and reveres him, cultivates pure conduct without ceasing, and through his attendance hears the Dharma. Through what he hears, his heart rejoices, and he develops a deep regard for the Dharma. He can extensively hear and remember, and he can keep his mind focused without wavering. Through contemplation and reflection on the Dharma, he develops right wisdom, and he can also skillfully abide in various samadhi doors, gathering his mind. As his mind abides, it becomes increasingly refined. He understands the various Dharmas. Through understanding the various Dharmas, he understands the meanings and explains them to others. If he does not understand the meanings, he cannot develop joy in the Dharma. Therefore, when he understands the meanings, his heart rejoices. Because his heart rejoices, his body becomes light and at ease. Because his body is light and at ease, he experiences joy. Because of joy, his mind abides in samadhi. When his mind abides in samadhi, he can truly know and truly see. Through truly seeing, he is free from defilement and greed and attains the wisdom of liberation. When the wisdom of liberation arises, he attains the realization that "birth is exhausted, pure conduct is established, what needs to be done is done, and there is no further existence." These are known as the five places of liberation.

「複次，五趣，是佛所說。謂地獄、餓鬼、畜生、人、天。

「複次，五凈居，是佛所說。謂無煩、無熱、善見、善現、色究竟。

「複次，五士夫入法，是佛所說。謂中入、生入、有行入、無行入、上流入，此名五士夫入法。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

「複次，內六處，是佛所說。謂眼處、耳處、鼻處、舌處、身處、意處。

「複次，外六處，是佛所說。謂色處、聲處、香處、味處、觸處、法處。

「複次，六識，是佛所說。謂眼識、耳識、鼻識、舌識、身識、意識。

「複次，六觸，是佛所說。謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。

「複次，六受，是佛所說。謂眼觸為緣所生諸受、耳觸為緣所生諸受、鼻觸為緣所生諸受、舌觸為緣所生諸受、身觸為緣所生諸受、意觸為緣所生諸受。

「複次，六想，是佛所說。謂色想、聲想、香想、味想、觸想、法想。

「複次，六愛，是佛所說。謂色愛、聲愛、香愛、味愛、觸愛、法愛。

「複次，六悅意處，是佛所說。謂見可愛色，是悅意處；聞可愛聲，是悅意處；嗅可愛香，是悅意處；了可愛味，是悅意處；覺可愛觸，是悅意處；分別善法，是悅意處。

「複次，六不悅意處，是佛所說。謂見不可愛色，是不悅意處；聞不可愛聲，是不悅意處；嗅不可愛香，是不悅意處；了不可愛味，是不悅意處；覺不可愛觸，是不悅意處；分別不善法，是不悅意處。

「複次，六舍行，是佛所說。謂見色行是色舍處、聞聲行是聲舍處、嗅香行是香舍處、了味行是味舍處、覺觸行是觸舍處、知法行是法舍處。

「複次，六念，是佛所說。謂唸佛，念法、念僧、念戒、念施、念天。

「複次，六行，是佛所說。謂見行、聞行、利益行、學行、分別行、念行。

「複次，六離塵法，是佛所說。謂若苾芻，現住身業行慈，從初修習所有梵行，堅固不壞；有苾芻，現住語業行慈，從初修習所有梵行，堅固不壞；有苾芻，現住意業行慈，從初修習所有梵行，堅固不壞；有苾芻，如法受利，如法乞食，隨有所得如法而食，任持自行，遠離非法，從初修習所有梵行，堅固不壞；有苾芻，修凈戒行，不毀不缺，離諸過失，增益善力，隨諸所行，戒行具足，從初修習所有梵行，堅固不壞；有苾芻，不著身見，作出離想，求斷苦盡，隨諸所行，不住諸見，從初修習所有梵行，堅固不壞。如是等名為六離塵法。

「複次，六種斗諍根本，是佛所說。謂有一類補特伽羅，自樂作罪，又樂親近彼作罪人，常欲他人愛敬於己；有一類補特伽羅，自樂作罪，又樂親近彼作罪人，常欲他人愛敬於己，又復不尊敬佛、不尊敬法、不能觀法；有一類補特伽羅，自樂作罪，又樂親近彼作罪人，常欲他人愛敬於己，又復樂欲與僧斗諍；有一類補特伽羅，具有諂、誑、慳、嫉、覆等諸隨煩惱，及身見、邪見、邊見，見取不能遠離；有一類補特伽羅，具身見等起顛倒心，又復不尊敬佛、不尊敬法、不能觀法；有一類補特伽羅，具身見等，起顛倒心，又復常樂與僧斗諍。如是等名為六種斗諍根本。

「複次，六種對治出離界，是佛所說。謂有苾芻，作如是言：『我修慈心解脫觀，隨所作事，皆如實知，發起精進慈心對治，我于瞋心，而悉能盡。為由如是慈心解脫觀故，所有瞋心無處容受。』而但觀彼慈心現前，是故瞋心不於是處有所生起。何以故？由彼慈心出離因故。有苾芻，作如是言：『我修悲心解脫觀，隨所作事，皆如實知，發起精進悲心對治，我于害心，而悉能盡。為由如是悲心解脫觀故，所有害心，無處容受。』而但觀彼悲心現前，是故害心不於是處有所生起。何以故？由彼悲心出離因故。有苾芻，作如是言：『我修喜心解脫觀，隨所作事，皆如實知，發起精進喜心對治，我于不喜心，而悉能盡。為由如是喜心解脫觀故，所有不喜心，無處容受。』而但觀彼喜心現前，是故不喜心不於是處有所生起。何以故？由彼喜心出離因故。有苾芻，作如是言：『我修舍心解脫觀，隨所作事，皆如實知，發起精進舍心對治，我于欲貪之心，而悉能盡。為由如是舍心解脫觀故，所有欲貪之心，無處容受。』而但觀彼舍心現前，是故欲貪之心，不於是處有所生起。何以故？由彼舍心出離因故。有苾芻，作如是言：『我修無相心解脫觀，隨所作事，皆如實知，發起精進無相心對治，我于取相之心，而悉能盡。為由如是無相心解脫觀故，所有取相之心，無處容受。』而但觀彼無相心現前，是故取相之心，不於是處有所生起。何以故？由彼無相心出離因故。有苾芻，作如是言：『我修決定行，以決定法對治，我于疑惑之心，而悉能盡。為由如是決定行故，所有疑惑之心，無處容受。』而但觀彼決定心現前，是故疑惑之心，不於是處有所生起。何以故？由彼決定心出離因故。如是等名為六種對治出離界。如是等法，佛悲愍心，廣為眾生，如理宣說。而令眾生如說修習，行諸梵行，利益安樂天人世間。

接下來，佛陀還闡述了五趣，這些都是佛陀所教導的。它們分別是：地獄、餓鬼、畜生、人、天。

接下來，佛陀還闡述了五凈居天，這些都是佛陀所教導的。它們分別是：無煩天、無熱天、善見天、善現天、色究竟天。

接下來，佛陀還闡述了五種士夫入法，這些都是佛陀所教導的。它們分別是：中入、生入、有行入、無行入、上流入，這些被稱為五種士夫入法。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

接下來，佛陀還闡述了內六處，這些都是佛陀所教導的。它們分別是：眼處、耳處、鼻處、舌處、身處、意處。

接下來，佛陀還闡述了外六處，這些都是佛陀所教導的。它們分別是：色處、聲處、香處、味處、觸處、法處。

接下來，佛陀還闡述了六識，這些都是佛陀所教導的。它們分別是：眼識、耳識、鼻識、舌識、身識、意識。

接下來，佛陀還闡述了六觸，這些都是佛陀所教導的。它們分別是：眼觸、耳觸、鼻觸、舌觸、身觸、意觸。

接下來，佛陀還闡述了六受，這些都是佛陀所教導的。它們分別是：以眼觸為緣所生的各種感受、以耳觸為緣所生的各種感受、以鼻觸為緣所生的各種感受、以舌觸為緣所生的各種感受、以身觸為緣所生的各種感受、以意觸為緣所生的各種感受。

接下來，佛陀還闡述了六想，這些都是佛陀所教導的。它們分別是：色想、聲想、香想、味想、觸想、法想。

接下來，佛陀還闡述了六愛，這些都是佛陀所教導的。它們分別是：對色的愛、對聲的愛、對香的愛、對味的愛、對觸的愛、對法的愛。

接下來，佛陀還闡述了六種悅意之處，這些都是佛陀所教導的。它們分別是：看到可愛的顏色是悅意之處；聽到可愛的聲音是悅意之處；聞到可愛的氣味是悅意之處；嚐到可愛的味道是悅意之處；感受到可愛的觸感是悅意之處；分別善法是悅意之處。

接下來，佛陀還闡述了六種不悅意之處，這些都是佛陀所教導的。它們分別是：看到不可愛的顏色是不悅意之處；聽到不可愛的聲音是不悅意之處；聞到不可愛的氣味是不悅意之處；嚐到不可愛的味道是不悅意之處；感受到不可愛的觸感是不悅意之處；分別不善法是不悅意之處。

接下來，佛陀還闡述了六種舍行，這些都是佛陀所教導的。它們分別是：對見色的行為是色舍處；對聞聲的行為是聲舍處；對嗅香的行為是香舍處；對嘗味的行為是味舍處；對覺觸的行為是觸舍處；對知法的行為是法舍處。

接下來，佛陀還闡述了六念，這些都是佛陀所教導的。它們分別是：唸佛、念法、念僧、念戒、念施、念天。

接下來，佛陀還闡述了六行，這些都是佛陀所教導的。它們分別是：見行、聞行、利益行、學行、分別行、念行。

接下來，佛陀還闡述了六種離塵法，這些都是佛陀所教導的。它們分別是：如果一位比丘，現在以身業行慈，從最初修習的所有梵行，堅固不壞；如果一位比丘，現在以語業行慈，從最初修習的所有梵行，堅固不壞；如果一位比丘，現在以意業行慈，從最初修習的所有梵行，堅固不壞；如果一位比丘，如法受利，如法乞食，隨有所得如法而食，任持自行，遠離非法，從最初修習的所有梵行，堅固不壞；如果一位比丘，修凈戒行，不毀不缺，遠離各種過失，增益善力，隨所行持，戒行具足，從最初修習的所有梵行，堅固不壞；如果一位比丘，不執著于身見，作出離的想法，尋求斷除痛苦，隨所行持，不住于各種見解，從最初修習的所有梵行，堅固不壞。這些都被稱為六種離塵法。

接下來，佛陀還闡述了六種斗諍的根本，這些都是佛陀所教導的。它們分別是：有一類人，自己喜歡作惡，又喜歡親近那些作惡的人，總是希望別人愛戴敬重自己；有一類人，自己喜歡作惡，又喜歡親近那些作惡的人，總是希望別人愛戴敬重自己，而且不尊敬佛、不尊敬法、不能觀察法；有一類人，自己喜歡作惡，又喜歡親近那些作惡的人，總是希望別人愛戴敬重自己，而且喜歡與僧團爭鬥；有一類人，具有諂媚、欺誑、慳吝、嫉妒、覆藏等各種隨煩惱，以及身見、邪見、邊見，執著于這些見解而不能遠離；有一類人，具有身見等，生起顛倒之心，而且不尊敬佛、不尊敬法、不能觀察法；有一類人，具有身見等，生起顛倒之心，而且總是喜歡與僧團爭鬥。這些都被稱為六種斗諍的根本。

接下來，佛陀還闡述了六種對治出離的境界，這些都是佛陀所教導的。它們分別是：如果一位比丘這樣說：「我修習慈心解脫觀，隨所作的事情，都能如實地知曉，發起精進的慈心來對治，我對於嗔恨之心，都能完全消除。因為修習慈心解脫觀的緣故，所有的嗔恨之心都無處容身。」他只是觀察慈心顯現，所以嗔恨之心不會在此處生起。為什麼呢？因為慈心是出離的因。如果一位比丘這樣說：「我修習悲心解脫觀，隨所作的事情，都能如實地知曉，發起精進的悲心來對治，我對於傷害之心，都能完全消除。因為修習悲心解脫觀的緣故，所有的傷害之心都無處容身。」他只是觀察悲心顯現，所以傷害之心不會在此處生起。為什麼呢？因為悲心是出離的因。如果一位比丘這樣說：「我修習喜心解脫觀，隨所作的事情，都能如實地知曉，發起精進的喜心來對治，我對於不喜悅之心，都能完全消除。因為修習喜心解脫觀的緣故，所有不喜悅之心都無處容身。」他只是觀察喜心顯現，所以不喜悅之心不會在此處生起。為什麼呢？因為喜心是出離的因。如果一位比丘這樣說：「我修習舍心解脫觀，隨所作的事情，都能如實地知曉，發起精進的舍心來對治，我對於貪慾之心，都能完全消除。因為修習舍心解脫觀的緣故，所有的貪慾之心都無處容身。」他只是觀察舍心顯現，所以貪慾之心不會在此處生起。為什麼呢？因為舍心是出離的因。如果一位比丘這樣說：「我修習無相心解脫觀，隨所作的事情，都能如實地知曉，發起精進的無相心來對治，我對於執著于相之心，都能完全消除。因為修習無相心解脫觀的緣故，所有執著于相之心都無處容身。」他只是觀察無相心顯現，所以執著于相之心不會在此處生起。為什麼呢？因為無相心是出離的因。如果一位比丘這樣說：「我修習決定行，以決定的法來對治，我對於疑惑之心，都能完全消除。因為修習決定行的緣故，所有的疑惑之心都無處容身。」他只是觀察決定心顯現，所以疑惑之心不會在此處生起。為什麼呢？因為決定心是出離的因。這些都被稱為六種對治出離的境界。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

Furthermore, the Buddha spoke of the five realms of existence, which are: hell, hungry ghosts, animals, humans, and gods.

Furthermore, the Buddha spoke of the five Pure Abodes, which are: the Heaven of No Affliction, the Heaven of No Heat, the Heaven of Good Vision, the Heaven of Good Manifestation, and the Heaven of the Ultimate in Form.

Furthermore, the Buddha spoke of the five ways in which a person enters the Dharma, which are: entering in the middle, entering at birth, entering with effort, entering without effort, and entering as a superior being. These are known as the five ways in which a person enters the Dharma. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

Furthermore, the Buddha spoke of the six internal sense bases, which are: the eye base, the ear base, the nose base, the tongue base, the body base, and the mind base.

Furthermore, the Buddha spoke of the six external sense bases, which are: the form base, the sound base, the smell base, the taste base, the touch base, and the dharma base.

Furthermore, the Buddha spoke of the six consciousnesses, which are: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.

Furthermore, the Buddha spoke of the six contacts, which are: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact.

Furthermore, the Buddha spoke of the six feelings, which are: the feelings arising from eye contact, the feelings arising from ear contact, the feelings arising from nose contact, the feelings arising from tongue contact, the feelings arising from body contact, and the feelings arising from mind contact.

Furthermore, the Buddha spoke of the six perceptions, which are: perception of form, perception of sound, perception of smell, perception of taste, perception of touch, and perception of dharma.

Furthermore, the Buddha spoke of the six cravings, which are: craving for form, craving for sound, craving for smell, craving for taste, craving for touch, and craving for dharma.

Furthermore, the Buddha spoke of the six agreeable places, which are: seeing a lovely form is an agreeable place; hearing a lovely sound is an agreeable place; smelling a lovely fragrance is an agreeable place; tasting a lovely flavor is an agreeable place; feeling a lovely touch is an agreeable place; and discerning good dharmas is an agreeable place.

Furthermore, the Buddha spoke of the six disagreeable places, which are: seeing an unlovely form is a disagreeable place; hearing an unlovely sound is a disagreeable place; smelling an unlovely fragrance is a disagreeable place; tasting an unlovely flavor is a disagreeable place; feeling an unlovely touch is a disagreeable place; and discerning unwholesome dharmas is a disagreeable place.

Furthermore, the Buddha spoke of the six relinquishments, which are: the practice of seeing form is the relinquishment of form; the practice of hearing sound is the relinquishment of sound; the practice of smelling fragrance is the relinquishment of fragrance; the practice of tasting flavor is the relinquishment of flavor; the practice of feeling touch is the relinquishment of touch; and the practice of knowing dharma is the relinquishment of dharma.

Furthermore, the Buddha spoke of the six recollections, which are: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, and recollection of the gods.

Furthermore, the Buddha spoke of the six practices, which are: the practice of seeing, the practice of hearing, the practice of benefiting, the practice of learning, the practice of discerning, and the practice of recollection.

Furthermore, the Buddha spoke of the six dharmas that remove defilement, which are: if a monk, now abiding in bodily action, practices loving-kindness, his pure conduct from the beginning is firm and uncorrupted; if a monk, now abiding in verbal action, practices loving-kindness, his pure conduct from the beginning is firm and uncorrupted; if a monk, now abiding in mental action, practices loving-kindness, his pure conduct from the beginning is firm and uncorrupted; if a monk, lawfully receiving benefits, lawfully begging for food, and lawfully eating what he receives, maintains himself lawfully, and avoids what is unlawful, his pure conduct from the beginning is firm and uncorrupted; if a monk, cultivates pure conduct, without breaking or lacking, free from all faults, increasing good power, and fulfilling the precepts in all his actions, his pure conduct from the beginning is firm and uncorrupted; if a monk, does not cling to the view of self, generates the thought of renunciation, seeks to end suffering, and in all his actions, does not abide in any views, his pure conduct from the beginning is firm and uncorrupted. These are known as the six dharmas that remove defilement.

Furthermore, the Buddha spoke of the six roots of conflict, which are: there is a type of person who enjoys committing offenses and enjoys associating with those who commit offenses, and always desires others to love and respect him; there is a type of person who enjoys committing offenses and enjoys associating with those who commit offenses, and always desires others to love and respect him, and also does not respect the Buddha, does not respect the Dharma, and cannot observe the Dharma; there is a type of person who enjoys committing offenses and enjoys associating with those who commit offenses, and always desires others to love and respect him, and also enjoys quarreling with the Sangha; there is a type of person who possesses deceit, deception, stinginess, jealousy, concealment, and other defilements, as well as the view of self, wrong views, and extreme views, and cannot abandon these views; there is a type of person who possesses the view of self and other defilements, and generates a perverted mind, and also does not respect the Buddha, does not respect the Dharma, and cannot observe the Dharma; there is a type of person who possesses the view of self and other defilements, and generates a perverted mind, and also always enjoys quarreling with the Sangha. These are known as the six roots of conflict.

Furthermore, the Buddha spoke of the six realms of liberation through antidotes, which are: if a monk says, "I cultivate the contemplation of loving-kindness liberation, and in all my actions, I truly know, and I generate diligent loving-kindness to counteract, and I can completely eliminate anger. Because of this contemplation of loving-kindness liberation, all anger has no place to abide." He only observes the presence of loving-kindness, so anger does not arise in that place. Why? Because loving-kindness is the cause of liberation. If a monk says, "I cultivate the contemplation of compassion liberation, and in all my actions, I truly know, and I generate diligent compassion to counteract, and I can completely eliminate harm. Because of this contemplation of compassion liberation, all harm has no place to abide." He only observes the presence of compassion, so harm does not arise in that place. Why? Because compassion is the cause of liberation. If a monk says, "I cultivate the contemplation of joy liberation, and in all my actions, I truly know, and I generate diligent joy to counteract, and I can completely eliminate displeasure. Because of this contemplation of joy liberation, all displeasure has no place to abide." He only observes the presence of joy, so displeasure does not arise in that place. Why? Because joy is the cause of liberation. If a monk says, "I cultivate the contemplation of equanimity liberation, and in all my actions, I truly know, and I generate diligent equanimity to counteract, and I can completely eliminate greed. Because of this contemplation of equanimity liberation, all greed has no place to abide." He only observes the presence of equanimity, so greed does not arise in that place. Why? Because equanimity is the cause of liberation. If a monk says, "I cultivate the contemplation of signlessness liberation, and in all my actions, I truly know, and I generate diligent signlessness to counteract, and I can completely eliminate clinging to signs. Because of this contemplation of signlessness liberation, all clinging to signs has no place to abide." He only observes the presence of signlessness, so clinging to signs does not arise in that place. Why? Because signlessness is the cause of liberation. If a monk says, "I cultivate resolute practice, and with resolute dharma I counteract, and I can completely eliminate doubt. Because of this resolute practice, all doubt has no place to abide." He only observes the presence of resolution, so doubt does not arise in that place. Why? Because resolution is the cause of liberation. These are known as the six realms of liberation through antidotes. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

「複次，七覺支，是佛所說。謂念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。

「複次，七三摩地緣，是佛所說。謂正觀察、正籌量、正言說、正施作、正活命、正勇猛、正念住。

「複次，七解脫行想，是佛所說。謂不凈想、死想、飲食不貪想、一切世間不可樂想、無常想、無常苦想、苦無邊想。

「複次，七力，是佛所說。謂信力，念力，無畏力，精進力，忍力，定力，慧力。

「複次，七種補特伽羅，是佛所說。謂心解脫、俱解脫、慧解脫、身證、信解脫、法行、信行。

「複次，七識住，是佛所說。謂種種身、種種想，即欲界人天，是識所住；種種身一想，謂初禪天，是識所住；一身種種想，謂二禪天，是識所住；一身一想，謂三禪天，是識所住；空無邊處天，是識所住；識無邊處天，是識所住；無所有處天，是識所住。此名七識住。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

「複次，八解脫，是佛所說。謂內有色想觀外色解脫、內無色想觀外色解脫、凈解脫具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫，想受滅解脫。

「複次，八勝處，是佛所說。謂內有色想觀外色少，作是觀時，起勝知見，是為勝處；內有色想觀外色多，作是觀時，起勝知見，是為勝處；內無色想觀外色少，作是觀時，起勝知見，是為勝處；內無色想觀外色多，作是觀時，起勝知見，是為勝處；內無色想觀外色青，所謂觀如烏摩華，及青色衣，於二分青中，皆是青顯青現青光，廣多清凈，作是觀時，起勝知見，是為勝處；內無色想觀外色黃，所謂觀如訖哩瑟拏阿迦羅華，及黃色衣，於二分黃中，皆是黃顯黃現黃光，廣多清凈，作是觀時，起勝知見，是為勝處；內無色想觀外色赤，所謂觀如滿度𡁠嚩迦華，及赤色衣，於二分赤中，皆是赤顯赤現赤光，廣多清凈，作是觀時，起勝知見，是為勝處；內無色想觀外色白，所謂觀如白色華，及白色衣，於二分白中，皆是白顯白現白光，廣多清凈，作是觀時，起勝知見，是為勝處。如是等名為八勝處。

「複次，八種世法，是佛所說。謂利、衰、毀、譽、稱、譏、苦、樂。

「複次，八正道，是佛所說。謂正見、正思惟、正語、正業、正命、正精進、正念、正定。此名八正道。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

「複次，九眾生居，是佛所說。謂種種身、種種想，即欲界人天，是眾生居；種種身一想，謂初禪天，是眾生居；一身種種想，謂二禪天，是眾生居；一身一想，謂三禪天，是眾生居；空無邊處天，是眾生居；識無邊處天，是眾生居；無所有處天，是眾生居；非想非非想處天，是眾生居；及無想天，是眾生居。此名九眾生居。如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。

「複次，十具足行，是佛所說。謂不壞正見、不壞正思惟、不壞正語、不壞正業、不壞正命、不壞正精進、不壞正忍、不壞正定、不壞正解脫、不壞正智。此名十具足行，如是等法，佛悲愍心，廣為眾生，如理宣說，而令眾生如說修習，行諸梵行，利益安樂天人世間。」

爾時，世尊知尊者舍利子為諸苾芻如應說法已，佛即從其宴臥安詳而起，告尊者舍利子言：「善哉！善哉！舍利子！如汝所說，是佛所說；此法名為『大集法門』，后末世中，能與眾生，作大利益。於後末世，我諸苾芻修梵行者，應當於此大集法門，受持讀誦，宣通流佈。又舍利子！后末世中，若人得此大集法門受持者，是人于未來諸佛法中，為凈信善男子，于佛教法，深生愛樂，廣大開曉，心大歡喜。」

爾時，諸苾芻聞佛稱讚此大集法門已，歡喜信受，禮佛而退。

接下來，佛陀還闡述了七覺支，這些都是佛陀所教導的。它們分別是：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。

接下來，佛陀還闡述了七種三摩地的助緣，這些都是佛陀所教導的。它們分別是：正觀察、正籌量、正言說、正施作、正活命、正勇猛、正念住。

接下來，佛陀還闡述了七種解脫的修行觀想，這些都是佛陀所教導的。它們分別是：不凈想、死想、飲食不貪想、一切世間不可樂想、無常想、無常苦想、苦無邊想。

接下來，佛陀還闡述了七力，這些都是佛陀所教導的。它們分別是：信力、念力、無畏力、精進力、忍力、定力、慧力。

接下來，佛陀還闡述了七種補特伽羅（人），這些都是佛陀所教導的。它們分別是：心解脫、俱解脫、慧解脫、身證、信解脫、法行、信行。

接下來，佛陀還闡述了七識住，這些都是佛陀所教導的。它們分別是：種種身、種種想，即欲界的人天，是識所住；種種身一想，指初禪天，是識所住；一身種種想，指二禪天，是識所住；一身一想，指三禪天，是識所住；空無邊處天，是識所住；識無邊處天，是識所住；無所有處天，是識所住。這些被稱為七識住。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

接下來，佛陀還闡述了八解脫，這些都是佛陀所教導的。它們分別是：內有色想觀外色解脫、內無色想觀外色解脫、凈解脫具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、想受滅解脫。

接下來，佛陀還闡述了八勝處，這些都是佛陀所教導的。它們分別是：內有色想觀外色少，作此觀時，生起殊勝的知見，這是勝處；內有色想觀外色多，作此觀時，生起殊勝的知見，這是勝處；內無色想觀外色少，作此觀時，生起殊勝的知見，這是勝處；內無色想觀外色多，作此觀時，生起殊勝的知見，這是勝處；內無色想觀外色青，如同觀察烏摩花和青色衣服，在青色的兩種顯現中，都是青色顯現、青色呈現、青色光芒，廣大清凈，作此觀時，生起殊勝的知見，這是勝處；內無色想觀外色黃，如同觀察訖哩瑟拏阿迦羅花和黃色衣服，在黃色的兩種顯現中，都是黃色顯現、黃色呈現、黃色光芒，廣大清凈，作此觀時，生起殊勝的知見，這是勝處；內無色想觀外色赤，如同觀察滿度𡁠嚩迦花和紅色衣服，在紅色的兩種顯現中，都是紅色顯現、紅色呈現、紅色光芒，廣大清凈，作此觀時，生起殊勝的知見，這是勝處；內無色想觀外色白，如同觀察白色花和白色衣服，在白色的兩種顯現中，都是白色顯現、白色呈現、白色光芒，廣大清凈，作此觀時，生起殊勝的知見，這是勝處。這些被稱為八勝處。

接下來，佛陀還闡述了八種世間法，這些都是佛陀所教導的。它們分別是：利、衰、毀、譽、稱、譏、苦、樂。

接下來，佛陀還闡述了八正道，這些都是佛陀所教導的。它們分別是：正見、正思惟、正語、正業、正命、正精進、正念、正定。這些被稱為八正道。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

接下來，佛陀還闡述了九種眾生居住的地方，這些都是佛陀所教導的。它們分別是：種種身、種種想，即欲界的人天，是眾生居住的地方；種種身一想，指初禪天，是眾生居住的地方；一身種種想，指二禪天，是眾生居住的地方；一身一想，指三禪天，是眾生居住的地方；空無邊處天，是眾生居住的地方；識無邊處天，是眾生居住的地方；無所有處天，是眾生居住的地方；非想非非想處天，是眾生居住的地方；以及無想天，是眾生居住的地方。這些被稱為九種眾生居住的地方。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

接下來，佛陀還闡述了十種具足的修行，這些都是佛陀所教導的。它們分別是：不壞正見、不壞正思惟、不壞正語、不壞正業、不壞正命、不壞正精進、不壞正忍、不壞正定、不壞正解脫、不壞正智。這些被稱為十種具足的修行。這些法門，佛陀以慈悲之心，廣泛地為眾生如理宣說，並令眾生依教奉行，修習清凈的梵行，從而利益安樂天人世間。

當時，世尊知道尊者舍利子已經為眾比丘如理說法后，佛陀就從他的安詳的休息中起身，告訴尊者舍利子說：「善哉！善哉！舍利子！如你所說，正是佛陀所說的；此法名為『大集法門』，在後世末法時期，能夠給眾生帶來巨大的利益。在後世末法時期，我那些修習梵行的比丘，應當受持讀誦這個大集法門，宣揚流通。又舍利子！在後世末法時期，如果有人能夠受持這個大集法門，這個人在未來諸佛的法中，將成為具有清凈信心的善男子，對於佛教的教法，會產生深深的喜愛，廣泛地開悟，內心充滿歡喜。」

當時，眾比丘聽到佛陀稱讚這個大集法門后，歡喜信受，向佛陀頂禮後退下。

Furthermore, the Buddha spoke of the seven factors of enlightenment, which are: mindfulness as a factor of enlightenment, investigation of dharma as a factor of enlightenment, effort as a factor of enlightenment, joy as a factor of enlightenment, tranquility as a factor of enlightenment, concentration as a factor of enlightenment, and equanimity as a factor of enlightenment.

Furthermore, the Buddha spoke of the seven conditions for samadhi, which are: right observation, right deliberation, right speech, right action, right livelihood, right effort, and right mindfulness.

Furthermore, the Buddha spoke of the seven contemplations for liberation, which are: contemplation of impurity, contemplation of death, contemplation of non-attachment to food, contemplation of the unenjoyability of all the world, contemplation of impermanence, contemplation of suffering due to impermanence, and contemplation of the boundlessness of suffering.

Furthermore, the Buddha spoke of the seven powers, which are: the power of faith, the power of mindfulness, the power of fearlessness, the power of effort, the power of patience, the power of concentration, and the power of wisdom.

Furthermore, the Buddha spoke of the seven types of individuals, which are: one liberated by mind, one liberated by both, one liberated by wisdom, one who has attained realization through the body, one liberated by faith, one who practices the Dharma, and one who practices through faith.

Furthermore, the Buddha spoke of the seven abodes of consciousness, which are: various bodies and various perceptions, which are the human and heavenly realms of the desire realm, are abodes of consciousness; various bodies and one perception, which is the first dhyana heaven, is an abode of consciousness; one body and various perceptions, which is the second dhyana heaven, is an abode of consciousness; one body and one perception, which is the third dhyana heaven, is an abode of consciousness; the heaven of the sphere of infinite space is an abode of consciousness; the heaven of the sphere of infinite consciousness is an abode of consciousness; and the heaven of the sphere of nothingness is an abode of consciousness. These are known as the seven abodes of consciousness. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

Furthermore, the Buddha spoke of the eight liberations, which are: liberation through contemplating external forms while having internal form perception, liberation through contemplating external forms while having no internal form perception, abiding in the complete attainment of pure liberation, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling.

Furthermore, the Buddha spoke of the eight spheres of mastery, which are: contemplating external forms as few while having internal form perception, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as many while having internal form perception, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as few while having no internal form perception, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as many while having no internal form perception, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as blue while having no internal form perception, such as contemplating the blue of the Uma flower and blue clothing, in both aspects of blue, all are blue appearance, blue manifestation, and blue light, vast, extensive, and pure, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as yellow while having no internal form perception, such as contemplating the yellow of the Krishna Akara flower and yellow clothing, in both aspects of yellow, all are yellow appearance, yellow manifestation, and yellow light, vast, extensive, and pure, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as red while having no internal form perception, such as contemplating the red of the Manduka flower and red clothing, in both aspects of red, all are red appearance, red manifestation, and red light, vast, extensive, and pure, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery; contemplating external forms as white while having no internal form perception, such as contemplating the white of a white flower and white clothing, in both aspects of white, all are white appearance, white manifestation, and white light, vast, extensive, and pure, and when making this contemplation, generating superior knowledge and vision, this is a sphere of mastery. These are known as the eight spheres of mastery.

Furthermore, the Buddha spoke of the eight worldly dharmas, which are: gain, loss, disgrace, praise, fame, blame, suffering, and pleasure.

Furthermore, the Buddha spoke of the eightfold noble path, which are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is known as the eightfold noble path. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

Furthermore, the Buddha spoke of the nine abodes of beings, which are: various bodies and various perceptions, which are the human and heavenly realms of the desire realm, are abodes of beings; various bodies and one perception, which is the first dhyana heaven, is an abode of beings; one body and various perceptions, which is the second dhyana heaven, is an abode of beings; one body and one perception, which is the third dhyana heaven, is an abode of beings; the heaven of the sphere of infinite space is an abode of beings; the heaven of the sphere of infinite consciousness is an abode of beings; the heaven of the sphere of nothingness is an abode of beings; the heaven of the sphere of neither perception nor non-perception is an abode of beings; and the heaven of non-perception is an abode of beings. These are known as the nine abodes of beings. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

Furthermore, the Buddha spoke of the ten practices of completeness, which are: non-corrupted right view, non-corrupted right thought, non-corrupted right speech, non-corrupted right action, non-corrupted right livelihood, non-corrupted right effort, non-corrupted right patience, non-corrupted right concentration, non-corrupted right liberation, and non-corrupted right wisdom. These are known as the ten practices of completeness. These teachings, the Buddha, with a compassionate heart, extensively proclaimed to all beings in accordance with the truth, and enabled beings to practice accordingly, cultivate pure conduct, and thus benefit and bring peace to the world of gods and humans.

At that time, the World Honored One, knowing that the Venerable Shariputra had expounded the Dharma appropriately for the monks, arose from his peaceful rest and said to the Venerable Shariputra: "Excellent! Excellent, Shariputra! What you have spoken is what the Buddha has spoken; this Dharma is called the 'Great Collection of Dharma Teachings,' and in the future, in the latter days, it will bring great benefit to all beings. In the future, in the latter days, my monks who cultivate pure conduct should uphold, read, recite, and widely disseminate this Great Collection of Dharma Teachings. Furthermore, Shariputra! In the future, in the latter days, if anyone obtains and upholds this Great Collection of Dharma Teachings, that person, in the Dharma of future Buddhas, will be a virtuous man of pure faith, will deeply love the teachings of the Buddha, will widely understand them, and will have great joy in his heart."

At that time, the monks, having heard the Buddha praise this Great Collection of Dharma Teachings, joyfully accepted it, bowed to the Buddha, and departed.